Have mercy on us, O Lord, Son of David!

Christ healing the two blind men.  Mosaic, completed 1315-1321.  Chora Church (Church of the Holy Savior in Chora), Constantinople

Now as they went out of Jericho, a great multitude followed Him.  And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, "Have mercy on us, O Lord, Son of David!"  Then the multitude warned them that they should be quiet; but they cried out all the more, saying, "Have mercy on us, O Lord, Son of David!"  So Jesus stood still and called them, and said, "What do you want Me to do for you?"  They said to Him, "Lord, that our eyes may be opened."  So Jesus had compassion and touched their eyes.  And immediately their eyes received sight, and they followed Him.

- Matthew 20:29-34

Yesterday we read that Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify.  And the third day He will rise again."  Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him.  And He said to her, "What do you wish?"  She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom."  But Jesus answered and said, "You do not know what you ask.  Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father."  And when the ten heard it, they were greatly displeased with the two brothers.  But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.  And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

 Now as they went out of Jericho, a great multitude followed Him.  And behold, two blind men sitting by the road, when they heard that Jesus was passing by, cried out, saying, "Have mercy on us, O Lord, Son of David!"  Then the multitude warned them that they should be quiet; but they cried out all the more, saying, "Have mercy on us, O Lord, Son of David!"  So Jesus stood still and called them, and said, "What do you want Me to do for you?"  They said to Him, "Lord, that our eyes may be opened."  So Jesus had compassion and touched their eyes.  And immediately their eyes received sight, and they followed Him.  My study bible points out to us that these two blind men greet Jesus as Lord, which is the common title for God, and also as Son of David, a title which is deeply associated with the Messiah.  Although Jesus knows what all of us want before we ask, He calls us to ask freely, my study bible says, so that we might learn of His mercy.  There is also by patristic tradition a spiritual interpretation of this miracle, with the blind men symbolizing the future generations such as ours, who will come to the faith only by hearing, without benefit of having seen Christ in person (see John 20:29).  The ones who try to silence the blind men are persecutors and tyrants who, in each generation, try to silence the Church and those who cling to their faith.  Nonetheless, even under persecution, the Church all the ore persists in confessing Christ.

The Evangelist John writes twice, "No one has seen God at any time."   In the Prologue to His Gospel, John writes, "No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him" (John 1:18); and in his first Epistle, he says, "No one has seen God at any time. If we love one another, God abides in us, and His love has been perfected in us" (1 John 4:12).  Let us look carefully at these statements, and in relation to the commentary in which my study bible cites John's reporting of Jesus' words to Thomas after the Resurrection:  "Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed" (John 20:29).  There are all kinds of ways of perceiving, in accordance with the spiritual interpretation of today's passage.  To see physically with one's own eyesight is perhaps the least of the ways in which we can perceive God, and the things of God.  It takes more than that to perceive the things of God.  It takes a kind of capacity for faith that requires of us a different type of sensibility, a different sense and energy of perception, a different kind of "sight."  Let us note that for the Evangelist, there are two methods of perception noted in the passages quoted above.  One is hearing, as the Son (who spoke the world into existence in Genesis), declares God.  And the other method of perceiving is through love:  If we love one another, God abides in us, and His love has been perfected in us.  When Jesus speaks to Thomas in His appearance after the Resurrection, He doesn't say what method of perception others will use to come to faith, only that there are those who have not seen and yet have believed, and that they are blessed.  In today's story, the two blind men by the road display a faith that declares both that Jesus is Lord and that He is the Son of David, the Messiah -- He is both divine and human, the Anointed One.  He is not merely a glorified human being, or Good Teacher, but they really know who He is, He is the Messiah, both divine and human.  They understand innately, it seems, the Incarnation.  They grasp something about Him that others don't.  They also know He is merciful, and they reach out and grasp for that mercy.  The more they are told to be quiet, the more they persist in crying out for Christ's mercy.  Jesus' response is, "What do you want Me to do for you?"  This story tells us something about our own faith.  Perhaps it is those in need who perceive God the most.  Perhaps our senses which are not filled in the conventional ways, as through sight, are honed and sharpened to perceive and to find what we need all the more through a state of being in which we find ourselves in a "broken" and imperfect world, one beset with sin, in which it is hard to find and to see God.  Jericho was a place notorious for sin, and so this story appears in this particular place for a reason.  Sin is a way of blinding our sight spiritually.  Without a perception of God, we don't get a full picture of the world and its truth, its real created reality.  In yesterday's reading, Jesus gave us a picture of the world as the vineyard, and God as the vineyard owner.  We might go through life thinking that we see, and yet blind as to who the vineyard owner really is, or even that there is an owner.  We might go through life thinking that the ownership of our world is simply up for grabs, to whomever is the highest bidder, or the most ruthless or cunning, or simply the loudest.  We might go all through our lives blind to the fact of God's love and God's mercy and Christ's compassion, as displayed in this story.  We might, in fact, find that we are blind to our own capacity for shared love, and thus to God's presence as stated in the Epistle of John.  There are all kinds of ways in which we might be blind, but there is one thing for certain about real perception:  it changes the game.  Real seeing gives us a hook, an angle.  It behooves us to pray to God, to ask from Jesus for what we want.  There is a reason to suppose that the vineyard owner is really the One in charge, and there is a reason why it is love, in fact, that drives real life.  Without God in the picture, and without the declaration of the Son, we don't have any of that and we are blind to that strength which lies hidden within even an imperfect and a fallen world beset with what ails us.  We don't have God without real sight, and that is a pitiful thing indeed.  Let us pray for His light, so that we may truly see.

To sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father

Deesis, supplication of Virgin Mary and John the Baptist on behalf of humanity, on Christ's right and left.  Mosaic, 13th century, Hagia Sophia, Constantinople

 Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify.  And the third day He will rise again."

Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him.  And He said to her, "What do you wish?"  She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom."  But Jesus answered and said, "You do not know what you ask.  Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father."  And when the ten heard it, they were greatly displeased with the two brothers.  But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.  And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many." 

- Matthew 20:17-28

In yesterday's reading, Jesus taught this parable:  "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first and the first last.  For many are called, but few chosen."

Now Jesus, going up to Jerusalem, took the twelve disciples aside on the road and said to them, "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death, and deliver Him to the Gentiles to mock and to scourge and to crucify.  And the third day He will rise again."    This is the third time Jesus has given a prophecy of His Passion to the disciples.  My study bible says that Christ's repeated prediction was meant to encourage and strengthen the disciples for the terrifying events they will face.  According to commentary by Theophan, it is as if He were saying, "Think on all these [words and miracles], so that when you see me hanging on the Cross, you will not imagine that I am suffering because I am powerless to do otherwise."  Note the details that Christ gives, a clear signal that He knows precisely what He goes toward.

Then the mother of Zebedee's sons came to Him with her sons, kneeling down and asking something from Him.  And He said to her, "What do you wish?"  She said to Him, "Grant that these two sons of mine may sit, one on Your right hand and the other on the left, in Your kingdom."  But Jesus answered and said, "You do not know what you ask.  Are you able to drink the cup that I am about to drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So He said to them, "You will indeed drink My cup, and be baptized with the baptism that I am baptized with; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared by My Father."  My study bible tells us that this question for temporal power and glory by the sons of Zebedee is unfitting for a disciple, and it also shows an  earthly misunderstanding of the Kingdom of God.  Matthew says that the mother of Zebedee's sons requested this honor, but John's and James' own involvement is reflected in the plural you (in the Greek text) which is used by Jesus, and also by Mark 10:35-36.  Jesus refers to His Crucifixion as a cup and His death as a baptism.  My study bible explains that the Cross is a cup because Christ drank it willingly (Hebrews 12:2).  Christ's death is baptism, because He was completely immersed in it, and yet it cleansed the world (Romans 6:3-6).  Christ's prophecy to John and James ("You will indeed drink My cup, and be baptized with the baptism that I am baptized with") shows the life of persecution and martyrdom they both would lead after Pentecost.  James Zebedee was the first of the apostles to be martyred (Acts 12:1-2); John would be exiled and persecuted with the early Church, by tradition giving us one Gospel, Three Epistles, and the Revelation.  Regarding the places of honor in the Kingdom, Christ's declaration that they are not His to give doesn't mean that He lacks authority, according to my study bible.  It means, rather, that they are not His to give arbitrarily; that is, they are meant to be given to those for whom God has prepared them.  Additionally, the teaching of St. John Chrysostom on this passage is that no one could possibly occupy a position of equality on the right and left hand of Christ in His Kingdom.  Regarding the highest places of honor that can be given to human beings, the historical icons of the Church universally depict the Virgin Mary (most blessed among women -- Luke 1:28) and John the Baptist (greatest born of women - 11:11) in these places.

And when the ten heard it, they were greatly displeased with the two brothers.  But Jesus called them to Himself and said, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant.  And whoever desires to be first among you, let him be your slave -- just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."   This is Jesus' correction given for all of the disciples (which really continues the teaching on humility and becoming like little children of the past week, beginning with this reading from last Thursday).   In this instance, He corrects them by first comparing them to the power-hungry Gentiles, whom my study bible says that they themselves considered to be an abomination, and then contrasting them to Himself.  Christ serves us although He is Lord of all.  For many is an Aramaic expression that means "for all."

Over the course of the readings of the past week, we have read of Jesus' focus on questions of power and ambition.  These themes began with last Thursday, when a similar question was given to Jesus, "Who then is greatest in the kingdom of heaven?"   We can see possibly that as the disciples come closer to the journey toward Jerusalem, and immediately coming upon the warnings of Christ regarding what is to come there, the disciples begin thinking about their places in the Kingdom.  It is possible they think that Jesus' warnings and words are a kind of preview of what is to come just before the full implementation of the coming of the Kingdom of heaven, which they expect to bear resemblance to a worldly kingdom in terms of power and authority.  Whatever is the reason, the disciples begin thinking about what their places will be in this Kingdom, and after Jesus goes to Jerusalem.  It's clearly possible that when they hear that "on the third day He will rise again," the disciples expect the full manifestation of Christ's Kingdom.  So their thoughts go where the minds of human beings tend to go when they have been a part of a movement of some sort, a project following a great leader, and of course the universal expectations of Israel regarding the coming of the Kingdom of God.  The Romans, we can presume, are expected to be overthrown, and a new and glorious kingdom of the Jews, with Jesus at its head, will rise in fullness.  How can we even begin to imagine the impact of the Crucifixion on the disciples?  But what the Gospels give us is once again a full picture of our humanity, and theirs.  Nothing here is sugar coated.  Every single possible flaw of character, mistaken assumption, lack of preparation and even training, is exposed for Jesus to correct and for us to read about.  Jesus hides nothing, but rather draws everything out of the shadows to be reported fully in the Gospels, including the flaws of these who will be the founders of the Church, upon whom all the rest will come to be built in the future.  We don't get anything hidden from us.  Indeed, it reminds us of Jesus' promise, that "there is nothing covered that will not be revealed, and hidden that will not be known" (see 10:26, Mark 4:22, Luke 8:17).   Included in that promise is clearly everything, our flaws and weaknesses, so that they may be corrected and given His truth in their place.  It seems clear to me that if we are to understand Jesus more fully, then we must accept that His truth that makes us free (John 8:32) will include the truth about all things, including about ourselves.  Moreover, once again in the context of Matthew's Gospel, when He makes that promise that all things will be revealed, He does so while telling the disciples not to fear; see this reading.  It is, ultimately, His word and His teachings that retain the truth, expose what is false, and knock down the things which are not truly beneficial -- even those things which seem dear to us, like the places which John and James Zebedee would like in the Kingdom they imagine is coming.  Jesus speaks directly of those whom He knows will eventually grow to populate His Church, together with the Jews who are the first-called.  He says, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them."  There is little doubt, as we look back at scandals within the Church, and as we look at the scandals of our governments around the world, that we are still plagued with excesses of power and ambition.  The world does not stop being the world into which Christ was born, but neither does our mission change within it as well.  We are prepared by Christ for what we will be dealing with, whether we are meeting our own internal dynamic struggles, or the struggles of those around ourselves and within our societies and institutions, even within our own families.  Christ invites us into a different kind of life and gives us different models of leadership and heroism than those for whom mere dominance and power for its own sake appeal.   He invites us into His truth and the reality of God and God's strength, into a life where we serve God who loves us, and a communion in which are also cherished and loved.  He asks us for service, and it is His inspiration that continues as the light to the world.  As we draw near to Christmas in this season of Advent, let us consider His light and how He still teaches us what we need to know, and offers us the medicine for all that ails our world and even, possibly, our own souls.  He will stand as the chief example, the firstborn and firstfruits, for all of us to follow.  We have His grace and His help to do so, which makes all things possible.

Whatever is right I will give you

Grape harvest detail,  mosaic.  Nave of Santa Costanza (4th century), Rome

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first and the first last.  For many are called, but few chosen."

- Matthew 20:1-16

Yesterday we read that, after his encounter with the rich man who desired eternal life (Tuesday's reading),  Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first and the first last.  For many are called, but few chosen."   My study bible tells us that in this parable, the vineyard represents life in this world.  The day refers both to the span of a single person's life and to the whole of human history.  The laborers are everybody -- all the people in every nation.  Every hour can refer to the varied times in a person's life -- possibly infancy, youth, adulthood, maturity, or old age.  There is also a second meaning noted in which this references the entire span of history, those called during the covenants with Adam, Noah, Abraham, Moses, and finally Christ.  God's generosity, my study bible says, provides equal reward for both early and late comers.  Jesus teaches that the former should not be proud of their long service nor resent those called at the eleventh hour.  To the latecomers, the parable tells us that it is possible even in a short time or at the end of one's life to recover and inherit everything.  My study bible also adds that in the early Church, this message applied specifically to the Jews (who were the first-called) and the Gentiles (those who were called later).  Today, we can apply this to those raised in the Church and those who find the Church later in life, both of whom get an equal reward.  The renowned paschal sermon of St. John Chrysostom is based on this parable, in which he applies the preparations of each person in approaching the midnight paschal Eucharist.

One thing that is striking when one reads this parable is that there is little doubt who is really in charge; that is, who is the boss.  It is the landowner.  He makes the deals, and the laborers agree to the wages, but he has the final say.  To those who come later than the earliest workers, even to those who are called latest, at the eleventh hour, he tells them, "whatever is right I will give you."   When those who began work the earliest complain, the landowner says, "I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?"  On this day of Thanksgiving (in the United States, at any rate) it is a good idea to remember who the landowner is, and even to think about what the purposes of work are in our lives.  That is, what do we labor for?  Where does our highest effort go?  Of course we all have natural needs, and this extends to all those who are in our care and whom we care about.  In God's sight, and by the tradition of the Church, all of our community falls into this perspective.  In particular, we also seek to remember those who cannot do for themselves, and so our labor may be for an entire community, even those whom we do not know.  But the parable emphasizes that there is more than one side to this question of labor and payment, and the ultimate distinction rests within the hands of the landowner.  What is our reward?  Is the purpose of this work merely payment, or is there a different story to be heard in the way in which the landowner decides "whatever is right"?  In this story, there is a different sense of justice involved in "what is right" than is conventional or worldly.  The longest laborers do not get more.  This is not about evening up, or weighing on scales, or measuring time.  It's not even about measuring labor.  It is all about those who come into the work, those who show up and participate, who hear the call and who respond.  It is all about coming to the place where we understand who the landowner is, and what is worthy of our labor, where we participate.  We can work our whole lives for the expectations of others, for the "good" of the society, for our own goals and ambitions, for a great deal of possessions, or any number of infinite goals we might choose or find ourselves serving in life.  But ultimately, there is one landowner who gives according to a kind of justice that we don't necessarily see and know.  There is one landowner who knows something about the value of labor that we don't.  There is one landowner who both calls and chooses, and that is the One who has created the world and given us our lives, even our capacity for labor, our talent, our intelligence, and all things are ultimately in God's hands.  There is that heart-to-heart meeting of each laborer with the landowner when the landowner decides to give us "what is right."  This parable applies to everyone who ever lived and who ever will live in this world.  This landowner clearly is "above" time, with a different sense of time than we who dwell in the world understand.  In the parable, he doesn't see the laborers as the laborers see themselves, and neither does he view their labor as they see their labor.  He's got a different point of view about what's fair, and he wants all beings -- no matter how late they come into the project -- to be sure they know they have been called.  There is a kind of unity in the reward that speaks of communion, that teaches us that no matter what individual roles we might play, we are really all in this together.  Whatever our individual life experiences, whatever roles we play, however long it might take us to come to this harvest and our labor and participation in it, there is one reward and it is, in fact, an equal reward.  The only ones left out are those who choose not to respond to the call, for the landowner calls, and calls again, and calls again.  Some of us may have great obstacles to overcome to get there, others may have great labors they need to do, and some may just show up at the last minute.  But we're not supposed to pay attention to what the others need to do, our deal is with the landowner alone.  Let us be grateful to put our hands into this growth and harvest, to know what we are about, and put our trust in the One whom we serve.  For it is not a question of what we get, so much as it is the great endeavor in which we are all called to participate, and for which we may be chosen.  The work continues, the vineyard remains a work in progress, and we may choose to put our hands to the work at any time -- and join in with those who were first.  Let us be grateful for the call to this great work, and humble enough to accept the places chosen for us in it.

Then Peter answered and said to Him, "See, we have left all and followed You. Therefore what shall we have?"

Traditio Legis, Christ giving the New Law to St. Peter.  4th century mosaic, Santa Costanza, Rome

 Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

- Matthew 19:23-30

Yesterday we read that little children were brought to Jesus that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.  Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, " 'You shall not murder,' 'You shall not commit adultery.' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love neighbor as yourself.' "  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.

Then Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."   When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  My study bible tells us that various interpretations have been given for this impossible image given by Jesus of a camel going through the eye of a needle.  For instance, one such offering is that the word was not meant as camel at all, but an Aramaic word that sounds similar, the word for "rope" -- which makes some relative sense, when you think about it a bit.  There's another possible explanation offered, that the eye of a needle was actually a city gate through which a camel could squeeze only if it were first unloaded of all baggage, which symbolized wealth or possessions.  In the Talmud there exists the expression "for an elephant to go through the eye of a needle."  Regardless of the reference for the phrase, it makes it clear that the problem of attachment to riches makes salvation impossible.  When the disciples respond, "Who then can be saved?" it makes clear the impact of Christ's statement.  But by the grace of God, what is impossible to human beings alone is made possible for us.

Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel."  Regarding judging, my study bible cites a commentary by St. Ambrose of Milan:  "Christ judges by discerning the heart, and not by examining deeds."  So also the apostles are being shaped to exercise spiritual judgment concerning faith, and in rebuking error with virtue."   The discernment of the heart rather than deeds is the difference, noted through the passage of yesterday's reading about the rich man, between formal observance of commandments and real righteousness before God.  My study bible suggests that the apostles will not judge with earthly judgment, but rather by the witness of their own lives.  Since the Kingdom begins with the Resurrection of Christ, the authority of judgment has already been given to the apostles and their successors in the journey of the Church on earth (16:19; John 20:23).

"And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."  My study bible says here that Christ is not commanding believers to divorce spouses and abandon children.  St. Chrysostom writes that this refers to keeping faith under persecution, even if it means to lose one's family (not an uncommon circumstance in the lives of the early saints of the Church).  It also means to accept that unbelieving family members might cut off ties because of a believer's faith (see 1 Corinthians 7:12-16) -- again, not an unusual feature of the lives of early martyrs and saints, and one which may take on new forms as circumstances change.  My study bible adds that believers are promised a hundredfold of houses and relatives not in an earthly sense, but rather in a spiritual sense:  the father's and mothers of the Church, our brothers and sisters in Christ, and houses of worship and fellowship.

We've written about sacrament, or what it is to be "sacramental" in our past two readings.  In principle, to be "sacramental" is a practice of turning to God all the things of this world and of our lives, and God returning them to us with grace.  In today's reading, Jesus continues from the passages in yesterday's, speaking about the difficulties that attachment to riches -- wealth or possessions -- present to salvation.  It is the difficulty of holding on to the things we possess, rather than giving them up to God for God's direction and guidance, which makes obstacles to salvation.  In some sense, the attachment to wealth as total dependency means that we are unable to make room for God, for the direction God would give us rather than the "direction" the wealth itself seems to give us.  Possessions create obligations and duties.  But in the Christian sense we are to make room for God before all things, so that we ask God for direction -- including the use of possessions.  Everything we have is as gift from God, including our lives.  In the "sacramental" sense, then, we turn over our very lives and all that we have to God, in exchange for God's place for us, God's guidance and direction for good lives.  When we let in God the Spirit, called the "treasury of good things and giver of life" in an Orthodox prayer, we are asking for the kind of creativity that is only possible through God's grace to permeate our lives and to give us ways to live and use our resources that a merely worldly perspective might not show us.  How will we use our wealth?  What will we do with it?  What do we do with our talents and capacities for work, for thinking, for imagining, for creativity?  When we make room for God first, we ask for an exchange of the deepest originality and creativity -- we ask for more than we already have.  Jesus Himself promises a hundredfold return of whatever it is we give up to God, for the kingdom of God's sake.  When Jesus says, "But many who are first will be last, and the last first,"  it is once again a reminder of the humility involved in this process, and necessary in order to open up room for the kingdom of God to be at work first in our lives, before all other things, including the obligations that possessions put upon us.  Let us consider this Thanksgiving (which is tomorrow in the United States) what all of the blessings in our lives do to us and for us, and which ways we might be better off giving them up to God for God's purposes.  Do you have health?  Do you have a family and relationships that are important to you?  What if you placed them all, prayerfully, in the hands of God?  Are there bitter experiences to "give up," as in giving up a debt to God, instead of seeking to collect payment somehow?  Think about the potentials for creative and renewed life that we might hold stagnant and release for greater growth through this process.  Jesus speaks of the "regeneration" -- and this is precisely what we seek in our faith.  We seek to place all things in the hands of the One who is always making all things new (Revelation 21:5).  The One who multiplied the loaves and fishes promises a hundredfold, plus eternal life.  Isn't this, indeed, worthy of an exchange?   Let us note that Jesus never minimizes our difficulties, nor make this seem like an easy and simple process.  He just gives us His solemn word that we have great help, and that it is immensely, enormously worth the effort.

If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me

Rich Young Man, Armenian Illuminated Manuscript - T'oros Roslin (active 1256-1268) c. 1262, Hromklay.  Walters Art Museum, Baltimore, Maryland

 Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, " 'You shall not murder,' 'You shall not commit adultery.' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love neighbor as yourself.' "  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.

- Matthew 19:13-22

Yesterday we read that, after Christ's teachings on the "littlest ones" and discipline within the Church (see readings from Friday and Saturday), He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together; let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

 Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.  My study bible suggests the comments of Theophan here, that the disciples rebuked the mothers for bringing little children to Christ both because their manner was "unruly" and because they thought that children "diminished His dignity as Teacher and Master."  It notes that Christ rejects this thinking, and sets little children as an example of those who inherit the kingdom of heaven.  Therefore children are invited -- even as possible example to adults -- to participate in the Kingdom via prayer, worship, baptism, chrismation, and (in many denominations, and especially the Eastern churches) Communion.

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, " 'You shall not murder,' 'You shall not commit adultery.' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love neighbor as yourself.' "  My study bible comments that this man does not come to test Jesus, but to seek advice from one he considers to be no more than a good Teacher.  Christ's response, "Why do you call Me good?  No one is good but One, that is, God" is not a denial that He is God, but is rather designed to lead the rich man to his knowledge.

The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  My study bible notes that formal observance of commandments does not make one righteous before God.  This man has an earnest desire for eternal life, and therefore senses that he still lacks something.  Therefore, he continues to press Jesus for an answer.

Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.  My study bible tells us that to be perfect, one must willingly sacrifice all and follow Christ.  It adds that this must be given freely; implying that what is compulsory is not truly helpful.  But the specifics of how each one follows Christ will be different for each.  This man is not simply wealthy, but wealth has a deep hold upon him; in some sense he is enslaved to his possessions.  Therefore, his hope is to sell and give away those possessions and be free to follow Christ.  My study bible cites St. John Chrysostom here, who says that giving away possessions is the least of Christ's instructions to the man.  It is a far more difficult calling to follow Christ in all things.

In yesterday's reading and commentary, we discussed the concept of sacrament in the context of marriage.  In today's reading, there is again a hint about the life of sacrament as given in the Church.  This is a concept in this context not so much about the formal mysteries of the Church and its rites, but the meaning behind them.  That is, in a very simple way of putting things, we seek to live a "sacramental" life by turning to God the things of this world, of our lives, of ourselves all these gifts we have been given, and we receive in return a grace conferred of how we will live in relation to all these things.  In other words, we offer ourselves and all we own or have in our control to God, so that they are given back to us for good use with God's purposes.  That's a rather simple way of explanation, and perhaps some very erudite and well-versed theologians might take issue with how I word it, but it is the basis for our lives in Christ, as well as the practices of the Church.  It is a mirror of the Cross and Jesus' Passion, whereby He gave His life for us and through the love of the Father, and God the Father in return through Christ bestows the capacity for eternal life and communion which includes the whole of the faithful in the body of Christ and the gift of the Spirit.  In today's reading, Christ's request of this man with many possessions is not a selfish request, it's not a punishment, it's not even sacrifice for the sake of sacrifice.  Neither is it simply an instruction that he must share what he has with the poor.  (He already follows the commandments -- which include loving neighbor as oneself and presumably commands for practicing charity, and we are given to understand his innate goodness of character and conduct.)   What is asked of this young man is a willful giving up of the things which keep him from fully and freely following Christ.  His possessions act as a kind of stumbling block, something to which he is chained and because of which he is not truly free.  They hold him back from becoming the person he can be, from the promise of eternal life in Christ.  Let us note that by suggesting he sell those possessions and give to the poor, it is not simply helping the poor, but it is also ridding himself of possessions which in a real sense tie him down and make him not free -- Christ does not simply suggest giving them away but even selling them first and then distributing to the poor, a double emphasis on truly parting from the possessions themselves and not even retaining the money to purchase again.  This is for the purpose of being more free to follow Christ, and who knows what would come out of such a life of freedom?  Perhaps he may have become someone once again with wealth to control, perhaps in service to the poor or to the Church or both.  The point is that whatever blessings we have in some sense belong to God in the first place, and through a sacramental life we return those things to God for God's purpose and goals and guidance.  This is also the idea of leading a prayerful life, which places all things in the hands of God, and seek to live life in a way pleasing to God.  We do not know what purpose God will find for us or for the things we have been given in life.  But we do know that in God's hands, and through that transformational power of the Cross, even the hard and difficult things in life may be transformed into blessings and benefits.  A difficult experience of hardship may be returned to us through a prayerful life as compassion for others, an ability to help or even to pray for others as needed.  Think about the power of making such a sacrifice as was asked of this young man put into the hands and leadership of Christ.  When we do that -- and if this man had done so -- there is no telling what might have come out of such a tremendous gesture combined with the potency and help of grace.  Mark's Gospel, in fact, tells us that Jesus loved this man (Mark 10:21); therefore, His subsequent directive to sell all he had and give to the poor was a commandment given in love.  When we face our own lives and take stock, of all that we are, all that we have, and all that we have been given in life -- both the good and the bad -- let us consider how we can free ourselves through putting all of it in the hands of God.  Giving up a debt (possibly in the form of a hurt or sin against us) is also practicing forgiveness -- putting even the harmful things in life in the hands of God.  This is how we are taught to live both through Jesus' example and teachings, and especially in the Cross, in His Passion.  It is what marks us, and also what sets us free.  The example of the children takes us to the humility entailed in such freedom, through the gesture of letting go of all that defines us, so that we find ourselves in Him.

Is it lawful for a man to divorce his wife for just any reason?

Saints Joachim and Anna, parents of the Virgin Mary, 17th century, Russia

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together; let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

- Matthew 19:1-12

On Saturday we read that, after Jesus gave a formula for mutual correction within the Church, Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together; let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"   My study bible tells us that the basis for the Pharisees' test of Christ regarding divorce is Deuteronomy 24:1-4.  At the time of Christ, easy divorce for men was the practice (a Jewish woman could not initiate divorce).  But this was a source of debate among the Jewish religious leadership, with the Pharisees generally agreeing with Jesus in limiting easy divorce for just any reason.   It says that the condescension of God -- God's allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1; 2.  With His authority, Christ adds His own clear prohibition against divorce, in verse 6 here, and following below in verse 9.

He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  My study bible explains that in the ancient Church, the permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion.  In all cases, however, the Church acknowledges the spiritual tragedy of such a situation.  In other words, it is sin that abuses and breaks relationships sanctioned and made holy by God.

His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."  My study bible says that Christ steers the disciples toward an understanding of the holiness of virginity in the context of devotion to God, not as a rejection of marriage, but as a special calling for those to whom it has been given.  Eunuchs were men who had been castrated, possibly by birth defect, disease, or mutilation.  Until relatively recently historically speaking, they were frequently employed to guard women of nobility, and we might be surprised at what power they wielded in various empires.  But here, Jesus uses this term figuratively, for those who freely choose lifelong celibacy for the sake of the kingdom of heaven, devotion to the service of God.  This consecrated virginity, my study bible says, isn't to be confused with self-mutilation,  which was condemned at the First Ecumenical Council in AD 325.

If we pay close attention to Jesus' words regarding marriage, there are at least a couple of things that are very certain here.  First of all, marriage is sanctified, given within the context of God's grace and the Church.  It is a holy institution.  Taking a look at Malachi 2:13-17 (and particularly the Septuagint translation), we see that in the Old Testament as well, there is emphasis on the companionship of marriage, sanctioned by God, and the importance of understanding relationship in this context.  Verse 16 instructs men, "Do not forsake her," and the entire section on marriage likens discarding an aged wife to an act of injustice or violence.  In 1 Corinthians 7, St. Paul also speaks of marriage and in a very pragmatic sort of way, suggesting that all are awaiting the dispensation of the Kingdom, but marriage must be viewed in the context of what is truly serving God.  Let us consider that in recent readings in Matthew, Jesus has emphasized the unity of relationships in the Church, including mutual correction and forgiveness, and care of the "littlest ones," the authority the disciples will have and how they must use it to serve all -- and become like "little children" to be the true servants of the Kingdom.  All of these passages -- the teachings from Malachi, the beginnings of marriage as found in Genesis, and Jesus' words -- bear witness to the power of relationship as sacrament, within the holiness and sanctification given by God.  How do we relate to one another?  How do we love one another?  Patristic commentary on marriage frequently centers on the fact that in the Gospel of John, the first public sign performed by Christ is at a wedding (John 2:1-12).  This points to marriage as sacrament, holy and sanctioned by God.  A sacrament means that we take the things of the world, and turn them back over to God, for God's purposes.  What we have, then, in Scripture -- and especially in this passage -- is a picture of marriage within the context of God's love and the practice of that love, and marriage as companionship.  In the Eastern Church, marriage is frequently referred to as that which teaches holiness in the context of relationship, as one learns sacrifice one for the other.  Indeed, in the day to day workings of the marriage relationship, one will continually go through transformation and change, having at each stage a new way to know and to love one another.  In this sense, marriage also involves the Cross, a giving up of past expectations or desires, an acceptance of the reality of sacrifice and love, a mutual cherishing.  In this model, marriage is not a question of hierarchy and conformity, but the opposite:  a mutual complementarity with each cherishing and complementing the other, and a relationship from which that love can extend to both the blessings of children and to others, especially in the context of faith in the One who is at the true center of marriage.  Abuse, as a form of sin, kills relationships -- and thus is divorce a spiritual tragedy.  This would include desertion and abandonment.  Let us consider the ways in which marriage is beloved of God, and may be strengthened in love through prayer and rooted in God who is love.   Given in the same context are Jesus' words on virginity, sanctioned as a special consecration and calling to serve God.

I do not say to you, up to seven times, but up to seventy times seven

Christ the Good Shepherd c. 425 AD, Mosaic, Mausoleum of Galla Placidia, Ravenna

Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

- Matthew 18:21-35

In yesterday's reading, Jesus taught His disciples, "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.  Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven."  My study bible says this expression, seventy times seven, is symbolic of an unlimited amount.

"Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."  Ten thousand talents is described by my study bible as an impossible sum, more than a laborer could earn in several lifetimes.  A hundred denarii would be an important amount in a worldly perspective (about three months' wages, according to my study bible), but it's a tiny amount in comparison to the debt that was owed to the king.  In terms of our own "debts" as in the Lord's Prayer, God stays punishment and forgives the entire debt as well.  In turn, my study bible says, we are required to grant the gift of forgiveness to others.  Regarding the punishment first declared by the master ("his master commanded that he be sold, with his wife and children and all that he had, and that payment be made"), there is an additional spiritual interpretation found in patristic commentary.   In this perspective, the man represents the soul, the wife the body, and the children a person's works or deeds.  So therefore, in this punishment, the body and deeds are given over to slavery -- that is, to Satan -- so that the soul might possibly be saved (see 1 Corinthians 5:5).  This interpretation fits with the instructions that Christ gave in yesterday's reading for mutual correction in the Church, with separation from the Church as last resort -- a type of medicine to hopefully bring about reconsideration, repentance.

My study bible's mention of the spiritual interpretation of the punishment as initially given by the king is an interesting one, especially in light of the understanding from yesterday's reading -- that separation from the Church, as last resort for one who is unrepentant, is actually meant as corrective medicine.  In other words, such a state of separation, when all other means have failed, is thought to be the only experience that can bring about a reconsideration of one's acts, a change of mind (which is literally what the Greek word for repentance means).  In this case, we see that it immediately results in the repentance of the man who owed the king his huge sum, and he begs for forgiveness of the debt, and so immediately receives great mercy.  But his hardness of heart shows in his subsequent treatment of others, and so he eventually winds up with "torture" until all is paid, another symbolic representation of what it is to be cast out from the merciful life of the Kingdom and under the sway of the "ruler of this world."  Torture, after all, is what the devil does; the word for "evil" or "evil one" in the Greek (as used in the Lord's Prayer, when we pray "deliver us from evil") is πονηρός/poneros.  It literally means "pain" or "agony."  So what good could it possibly do, as in St. Paul's words in 1 Corinthians 5:5, to "deliver one to Satan for the destruction of the flesh"?  In some sense, it reminds us of the "tough love" sometimes used in interventions for addiction as a last resort -- as when family members are asked to stop supporting a lifestyle that contributes to addiction.  The resulting difficulties will hopefully encourage the addicted person to recognize and come to terms with the dire nature of their circumstances and truly seek healing.  As we are in a season of giving thanks in some countries (in the United States, the Thanksgiving holiday is next week), and a time historically associated with harvest festivals and looking toward the celebration of the birth of Christ, it might be a perfect time to think about all the merciful things we receive through our faith that are so often easily overlooked.   Each of us has particular experiences of our faith, but if one looks back upon the loving nature of God experienced through Christ, then we may truly want to consider what it means to be inside of this loving embrace, as contrasted with living without it.  Through prayer, we may find that the hardness we experience in the world is ameliorated by the experience of love and even confidence we find in private time with our Lord.  Within the context of our faith, we find good guidance for our lives, medicines for dealing with setbacks and hardship, like, for example, the prescription of humility which has so many surprising benefits to our whole orientation in life.  Outside of such a gracious spiritual influence, we might find a seemingly enticing but entirely different experience of life where this mercy is missing.  It's easy to take for granted the love of God, but far less so when one has experienced life without it.   Like the Prodigal Son, our times of "torture" or pain when we're off the path God would set for us may come to be a good corrective influence.  Without benefit of the loving nature of the One who would set out to rescue the single straying sheep, we may come to know life only through the hardness of heart that seems at times to define the worldly.  The popular psychologist Dr. Phil describes a proper home as "a soft place to fall."  Everybody may not have this kind of worldly home, but within the loving embrace of God and God's extended family of the communion of saints, we all truly have such a home for our hearts, living and present and spiritually holding us.   Our own experience of life really depends on our awareness and potential for this realization.  So many must experience life without it in order to return and understand its true worth to them.  Let us be thankful for the grace of love which waits for us all, and informs us in turn of our own capacity to share that mercy with others.

If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?

Jesus as the Good Shepherd with lost sheep - Roman Catacombs, 3rd century

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

- Matthew 18:10-20

Yesterday we read that, after Christ's second prediction of His Passion, the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven."  Once again, we remember that Jesus is using the image of a little child in front of the disciples.  But, for our proper understanding of His teaching, and following upon yesterday's reading, little ones include all who have childlike humility and simplicity, all who are poor in spirit.  St. John Chrysostom teaches regarding this verse that not only saints, but all people have guardian angels, my study bible says.  But the angels of the humble have greater boldness and greater honor before the face of God because of the humility of the person whom they guard.  It is not the nature of God, my study bible says,  but the weakness of human beings that requires the angels' service.

"For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  Unlike earthly shepherds, my study bible says, Christ sees such value in one sheep that He will leave the others at risk to save it.  The ninety-nine sheep represent the righteous who remain faithful to God (Luke 15:7).  According to some patristic commentary, this is also an image of the Incarnation, in which the ninety-nine represent the angels in heaven.  Christ descended from heaven to pursue the one sheep -- humankind -- who had fallen into corruption and evil on earth.

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."  Christ gives a description regarding discipline, and the place of forgiveness.  It should be noted that this is said in the context of His flock, the sheep, the Church.  Therefore "your brother" is another believer.  My study bible notes here that church discipline is based on mutual correction in three expanding stages.  Sin and correction, it says, are to remain private unless the offender refuses to repent.  All correction must be done with great care and humility, and the highest concern is the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  Nonetheless, it adds, there must be a correction, so that the sin does not spread to others as well.  The church is the entire assembly of the faithful, all followers of Christ, the body of Christ.  The word in Greek (ἐκκλησία) literally means those called out, from the world and to God.

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."   My study bible comments that the authority to bind and to loose sins is given to the apostles; and it is transmitted to the bishops and presbyters whom they ordained.  It emphasizes that this authority is given for the sake of the salvation of the sinner.  St. John Chrysostom writes of the sinner, that "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."  In other words, these corrective measures are taken to hopefully inspire repentance and return to Christ.

Over the course of the past two readings, Jesus has been seeking to establish some "ground rules," if you will, for the formation of His Church that is to come.  This present discourse began after Jesus had predicted His Passion for the second time, midst the sorrow of the disciples (see Wednesday's reading).  But not long after, and when they are back in Capernaum, the disciples approach Jesus with a question, "Who then is  greatest in the kingdom of heaven?"  (See yesterday's reading, above.)   Perhaps they have considered His words about His Passion, death, and Resurrection.  At any rate, Jesus uses the occasion to teach about organization, discipline, and relatedness within His Church.  He began by showing them a little child as a model of discipleship, which my study bible says reveals the desired qualities of humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.  In yesterday's reading, Jesus corrected the apparent perspective of the disciples when they asked who would be greatest, by focusing instead on the virtues of a little child as those which a true disciple of Christ should seek to emulate.  Moreover, He gave the strictest caution to the disciples regarding possible abuses of power which would result in harm to the "little ones" in His church.  In today's reading, Jesus speaks deeply to our psychology, and especially to the psychology of love, when He speaks of the shepherd who goes in search of the one lost sheep.  In Luke 15, Jesus pairs this parable with the parable of the Lost Coin, and also the parable of the Lost Son (also known as the Prodigal Son), emphasizing the love which seeks those who have been lost to it.  This picture of God's love runs deep within that which makes us "like God" -- that is, our own soul's capacity for love, and our capacity to relate to these parables, longing especially for those who are lost to us.  The message about the Kingdom to which we belong as faithful regards the nature of God, and the kind of love among one another that Jesus wants to see in His Church, which is His Body.  We are a part of one another; it should pain us to be separated, and in particular to lose even one -- even if the rest remain.  This is why our pastors visit the sick and minister to the dying, why we seek to help the poor and the homeless and those forgotten by all the rest of the social structures we have.  It illustrates precisely why the "little ones" are of the greatest importance, and this applies to those of low stature in any case or condition of this world.  This is what love does.  It is why Jesus teaches us about the guardian angels of the "littlest" among us, who always see the face of God the Father.   It is why those who are our brothers and sisters in Christ are not defined by status or any other ostensible characteristic that commonly separates us in any worldly sense.  The correction that Christ offers is poignant, because it not only sets up a question (which will come next in our readings) about forgiveness, but it also establishes that there will be times when those who are intentionally lost to us must be separated.  That is, through the choices a person makes, they may not be able to remain a part of the group.  Abuses of this love will be taken seriously.  Nevertheless, it is hoped that the separation itself will be a remedy, a correction -- just as in the parable of the Prodigal Son, it was the very separation from his father's home that brought him back to recollection of who he really was.  Luke 15:17 tells us that it was "when he came to himself" that he realized how much better off he was, even as hired servant, in his father's care.  Let us consider what love is established as the rock of our Church, our faith.  Within the whole body of believers, this must be the rule, for everything else depends upon that.  John tells us, in his first Epistle, that "we love Him because He first loved us" (1 John 1:19).  Let us remember that His discipline is intrinsically tied to His love, as we seek to follow and be good disciples.