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

 

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

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

 

- Luke 7:1–17 

 

 We have been reading through Jesus' Sermon on the Plain, in Luke's Gospel (beginning with Tuesday's reading).  Yesterday we read that Jesus added a parable to His teachings:  "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 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 flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

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

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And he said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.  In the Gospels, there are three recorded resurrections performed by Christ (see also Luke 8:41-56; John 11:1-44).  My study Bible says that they confirm the promise given to the prophet Ezekiel that god will one day open the graves and raise all the dead (Ezekiel 37:1-14).  Many people have exercised authority over the living, my study Bible says, but only the Son of God "has power over both the living and the dead" (quoting from the Eastern Orthodox funeral service).  While Christ has power through His word alone (John 11:43), here it's observed that He also touched the coffin to show that His very body is life-giving.  Moreover, according to St. Ambrose of Milan, this event prefigures Christ's own Resurrection. Mary will weep for Jesus at the Cross, but her tears will be turned to joy by the Resurrection.  Here, a widow's only son is raised from the dead, and this puts an end to her weeping.

 

I find myself intrigued by the good qualities of this centurion which my study Bible describes.  It notes that the centurion, a Roman Gentile, is unusual in his devotion to the Jews.  Moreover, the qualities he displays include compassion, and a love for God and God's people.  He is also humble.  And Christ Himself praises the centurion's remarkable faith ("I say to you, I have not found such great faith, not even in Israel!" )  Perhaps we might ask ourselves why we hear about this remarkable Roman centurion at this point in St. Luke's Gospel, for it is, indeed, an event to open our eyes when even Jesus points out a faith greater than any He's found in Israel!  One might begin with the events of our recent readings, in which Jesus has chosen His twelve apostles from among His disciples, and given the Sermon on the Plain, which is roughly similar to the Sermon on the Mount although not as extensive.  For in so doing, He has conveyed the gospel message that the apostles are to take out first throughout Israel, but eventually throughout the known world.  So, immediately after giving us all His gospel, Jesus encounters this centurion, who is not only Roman and a Gentile, but even an official of the hated Roman colonial regime which occupies Israel.  If this man's faith surpasses any Jesus has found in Israel, just imagine what that portends for the gospel message which will be sent out to all of the world.  One aspect of this man's faith is -- almost surprising in and of itself -- his understanding of authority and how it works.  Let us note here that Jesus' most persistent accusation and questioning will be over His authority to do the things He does.  He teaches with authority.  When He cleanses the temple in Jerusalem, the first question the religious leaders will bring to Him is the demand to know from where He got the authority to do so, and who gave that authority to Him.  But this man of authority, the centurion (who is a captain or commander over one hundred Roman soldiers) fully invests himself with unquestioned faith in Jesus' authority.  He has no problem giving over his trust entirely, perhaps even instinctively, to Jesus and Jesus' ability to command with authority.  Perhaps we're to understand that a man of authority, rank, and hierarchy in a chain of command like this centurion can recognize the same in Christ.  The centurion serves the emperor, and has a chain of command below and above himself; so he seems to automatically assume Christ has as well.  And this kind of almost instinctive trust is one aspect of faith.  The other qualities that make the centurion a remarkable man are also indispensable for Christian faith and the living of our faith:  he is compassionate, he loves God and God's people, and he is humble.  He has the humility of a man who understands authority and rank, and does not hesitate to put trust in another's authority whom he recognizes.  In the Gospels of St. Matthew and St. Mark, Jesus will teach the apostles about the use of power in the Church by citing for negative contrast the example of the Gentiles.  Jesus teaches, "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 20:25-28; see also Mark 10:42-45).  Therefore, the example of this centurion, which is based so primarily upon his understanding and recognition of authority, is that much more remarkable.  For this Gentile Roman is cited as a splendid example of one who uses authority well and properly and in service to what is great faith in the sight of Jesus Christ.  Let us consider today what constitutes authority and its proper use, for here we have a great example as provided for us in the Gospels.  His respect for faith, his love of God, his service to God's people, his proper humility, and especially his recognition of Christ's authority -- all of these things turn for us this representative of the hated Roman occupiers and their military might into a splendid example of a Christian soldier, and one to make even Jesus marvel.   Let us consider what he is so willing to serve, and how he serves. 

 

 

 

When the Lord saw her, He had compassion on her and said to her, "Do not weep"

 

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

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

 

- Luke 7:1-17 

 

In our recent readings, Jesus has been preaching what is called the Sermon on the Plain (as Luke tells us that He "stood on a level place").  Yesterday, we read the final teachings in this sermon, which began with a parable:  "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 flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

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

 

 Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.  My study Bible tells us that this is one of three resurrections performed by Christ which are recorded in the Gospels (see also Luke 8:41-55; John 11:1-44).  It notes that these resurrection stories confirm the promise given to the prophet Ezekiel that God will one day open the graves and raise all the dead (Ezekiel 37:1-14).  Many people have exercised authority over the living; but only the Son of God "has power over both the living and the dead" (quoting from the Eastern Orthodox funeral service).  While Christ has power through His word alone (John 11:43), here He also touched the coffin to show that His very body is lifegiving.  According to St. Ambrose of Milan, this even also prefigures Christ's own Resurrection.  As Mary would weep for Jesus at the Cross, yet her tears would be turned to joy by the Resurrection; here a widow's only son is raised from the dead, putting an end to her weeping.  

 

 It's interesting to note the differences in the two stories given in today's reading.  The first is that of the centurion and his servant.  This centurion is wise in the ways of the institutions of the world and their protocols.  He's a commander of men within a distinct hierarchy in the supreme military of the time, one that revolutionized the notion of order.  He is also very humble, respectful of the Jews and their faith, and also of Jesus Christ.  Let us note that the text tells us that his servant is dear to him.  Not only is he respectful of the Jews and of Jesus, he also has compassion in his relation to his servant.  This is not a man for whom those under his command or in his household are interchangeable underlings.  In short, his respect and compassion show us his regard for community, his righteousness.  But it is noteworthy that in the case of that healing, he sends emissaries, the elders of the synagogue, to plead his case to Jesus.  He is both prudent and respectful.  And if we look closely, to send the elders of the Jews to Jesus is to ask others, in this sense, to intercede in prayer for him.  This intercession by others who've been asked to do so is simply magnified by the great trust, respect, and honor that the centurion shows to Jesus subsequently.  So much so, that Jesus proclaims to all, "I say to you, I have not found such great faith, not even in Israel!"  But in the story of the widow of Nain, an entirely different process happens.   In that case, Jesus comes upon the funeral of the only son of a widow, and when the Lord saw her, He had compassion on her.  It's not the only time in the Gospels when Jesus is moved with compassion by the sight of women weeping over their departed.  In John 11:32-36, we may see Jesus' response to the sight of Mary (the sister of Lazarus) weeping, and all the mourners with her.  In this case, Mary is no stranger, and, as is noted in the text, Jesus loved Lazarus and his sisters.  But there is another similarity here, in that the sisters have lost their only brother -- who is presumably the male head of the household; and the widow of Nain has lost her only son.  In terms of worldly authority and power, she is among the least of the world -- and so quite the opposite of the centurion.  I think that we have to appreciate the economics of the time, for even today in the most developed of countries, despite social and economic changes, the presence of a loving male protector and provider in a household still makes a great difference to all concerned.  In this case, we can presume that she was dependent upon this only son for many things, including a place of honor in the household.  In John's Gospel, we should be sensitive to the fact that, at the Crucifixion, Jesus left His mother in care to His "beloved disciple," John, whereupon John immediately took her to his own home (John 19:25-27).   So these two healings, paired together, tell us something essential.  Regardless of how we come to Christ, whether we are outsiders or insiders, whether we are people of authority or those without any power at all, whether others are praying for us or we feel alone and abandoned, God sees us.  God hears, and God responds.  It is most essential to observe how Christ is the God who sees, because He both notices and praises the centurion for his faith, and has compassion when He sees the weeping widow of Nain.  What this teaches is that regardless of how we come to Christ, or where we are in terms of faith, whether we are great or small, or even when we think God is absent -- God is always watching.  Christ is the Lord who sees, the one whose compassion means He knows our hearts and also our sorrows.  In the text the word translated as compassion comes from the Greek word for spleen, but means a depth of feeling in the core of the body, in one's "gut," so to speak.   When Jesus is moved with compassion He is deeply affected, even physically so, and not simply a detached observer.  He is a God who feels what we feel.  Indeed, in the compassion of the saints and of our Lord we might consider that there are times when we are numb, but the One who knows our hearts feels for us what we cannot feel.  Let us remember the Lord who is with us always.

 

 

Assuredly, I say to you, I have not found such great faith, not even in Israel!

 

 Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, saying, "Lord, my servant is lying at home paralyzed, dreadfully tormented."  And Jesus said to him, "I will come and heal him."  The centurion answered and said, "Lord, I am not worthy that You should come under my roof.  But only speak a word, and my servant will be healed.  For I also am a man under authority, having soldiers under me.  And I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard it, He marveled, and said to those who followed, "Assuredly, I say to you, I have not found such great faith, not even in Israel!  And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.  But the sons of the kingdom will be cast out into outer darkness.  There will be weeping and gnashing of teeth."  Then Jesus said to the centurion, "Go your way; and as you have believed, so let it be done for you."  And his servant was healed that same hour.

Now when Jesus had come into Peter's house, He saw his wife's mother, lying sick with a fever.  So He touched her hand, and the fever left her.  And she arose and served them. When evening had come, they brought to Him many who were demon-possessed.  And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying:

"He Himself took our infirmities

And bore our sicknesses."

- Matthew 8:5-17 

 

On Saturday we read that, when Jesus had ended His Sermon on the Mount (Matthew 5 - 7), the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes.  When He had come down from the mountain, great multitudes followed Him.  And behold, a leper came and worshiped Him, saying, "Lord, if you are willing, You can make me clean."  Then Jesus put out His hand and touched him, saying, "I am willing; be cleansed."  Immediately his leprosy was cleansed.  And Jesus said to him, "See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them."

 

 Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, saying, "Lord, my servant is lying at home paralyzed, dreadfully tormented."    A centurion was a Gentile, a Roman military officer, who commanded one hundred men in a legion.  My study Bible comments that Jesus is the Savior of all, and in Him ethnic distinctions are void.

 

 And Jesus said to him, "I will come and heal him."  My study Bible says that I will come has been read by many scholars of Greek to be a question:  "Shall I come?"  Either way, we observe that Jesus is ready to deal graciously with this Gentile, and even to enter his house.  We should recall that Matthew's Gospel is considered to be oriented toward a Jewish community.  Even to enter the house of the centurion would make Christ unclean in the eyes of the Jews, which -- similarly to touching the leper to heal him in Saturday's reading -- all the more emphasizes Christ's gracious and compassionate actions.

 

 The centurion answered and said, "Lord, I am not worthy that You should come under my roof.  But only speak a word, and my servant will be healed.  For I also am a man under authority, having soldiers under me.  And I say to this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  My study Bible comments on the unusual faith of the centurion, as he calls Jesus, who is a Jew, Lord.   His statement, "Lord, I am not worthy that You should come under my roof," is often quoted in liturgical texts as an ideal expression of humility.  We notice the reciprocal gracious action of first Christ, and then this Gentile officer who shows humility before Jesus.

When Jesus heard it, He marveled, and said to those who followed, "Assuredly, I say to you, I have not found such great faith, not even in Israel!"  There are two times recorded in the Gospels that Jesus marveled.  The first is in at Mark 6:6, when Jesus marveled at the unbelief in His hometown of Nazareth.  The second is here, at the belief of this foreigner.  

"And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.  But the sons of the kingdom will be cast out into outer darkness.  There will be weeping and gnashing of teeth."  Then Jesus said to the centurion, "Go your way; and as you have believed, so let it be done for you."  And his servant was healed that same hour.  My study Bible comments that here Jesus nullifies any ideas of ethnic superiority.  It says that the rejected sons of the kingdom are both the Jews who deny Christ and those raised in the Church who do not live their faith.  Outer darkness and weeping and gnashing are descriptions of the state of the unrighteous dead in Sheol (or Hades) in the Jewish tradition (see Enoch 103:8, 108:6).  These are common expressions in Matthew, reflecting the awareness of Jewish spirituality at this time nto which Christianity was born (Matthew 13:42, 50; 22:13; 24:51; 23:30) and also occur in Luke (Luke 13:28).  

Now when Jesus had come into Peter's house, He saw his wife's mother, lying sick with a fever.  So He touched her hand, and the fever left her.  And she arose and served them. When evening had come, they brought to Him many who were demon-possessed.  And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying:  "He Himself took our infirmities and bore our sicknesses."   This passage and 1 Corinthians 9:5 (in which Peter is called Cephas) show us that Peter was married.  My study Bible comments that Christ's healing miracles are diverse.  Here, He heals by touch; with the servant of the centurion (above), He healed by a word.  This healing of Peter's mother-in-law is immediate and complete, while others are gradual (Mark 8:22-25), or they require the cooperation of the person healed or of that person's loved ones (Luke 8:54-55).  The quotation (from Isaiah 53:4) reflects the understanding that all of Christ's miracles manifest His redemption of ailing humanity. 

As my study Bible indicates, Christ's healing actions reflect His ministry's aim for redemption of ailing humanity.  But, in effect, it is not just His miracles that reveal this to us.  Everything Jesus does is healing, everything is for redemption.  This would include His gracious behavior toward the centurion, and the mutual recognition of both Christ and the centurion of authority and display of humility.  Of course, only Christ is called Lord in the text, indicating His proper rank of authority, as recognized by the centurion.  But let us consider for a moment the risk the centurion also takes by calling Jesus "Lord."  At a time when allegiance to the Emperor went without question for any and all people under the authority of the Roman Empire (and thus Caesar), for a centurion to call Jesus "Lord" is extremely surprising.  His own loyalty to Roman authority is absolute, and goes far beyond what you and I today would understand as allegiance.  Let us not forget that when people participated in any sort of ceremony it came with worship for the Emperor.  Indeed, when we hear of Christian saints who were Roman soldiers, their martyrdom mostly occurred as a result of refusing this worship even when they themselves were being honored for their bravery by the Empire.  So in this context, we must understand the great grace and humility of the centurion, and at the same time, his own discernment.  He clearly and immediately recognizes the authority in Jesus.  This is something that His own townspeople so flatly rejected (as the only other occasion upon which Jesus marveled in Mark 6:6, and is also rejected by the Jewish religious leaders, a factor which will play a crucial role in His Crucifixion.  In fact, for the religious establishment, it was precisely questions of authority which they kept raising to Jesus, and seeking proofs of that authority was their usual means by which they sought to test Him.  But the centurion needs none of that to recognize the authority in Jesus, and this is the real occasion for Christ's exclamation, "Assuredly, I say to you, I have not found such great faith, not even in Israel!  And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.  But the sons of the kingdom will be cast out into outer darkness.  There will be weeping and gnashing of teeth."   What so many among His own community, even in places where He had done great healings, fail to perceive, this centurion has understood about Jesus.  And this is the beginning of faith, some capacity for perception that allows us to see and know this about Jesus, to recognize His authority.  We can see the respect that Christ commands in the centurion, a man who is used to giving orders and using his own authority.  He commands one hundred men in the Roman Legion, and yet to him, Jesus who holds no title as an ordinary Jew among a people who are colonial subjects of the Roman Empire, is worthy of being called "Lord."  It is no wonder Jesus marvels.  This is the substance of faith, as Jesus identifies when He says, "I have not found such great faith, not even in Israel!"  And it is not just something reserved for the Gospels or for this particular circumstance of the Roman centurion.  This tells us about the reasons why we have faith, and that faith is a recognition of something, a confidence, a trust.  It is some perception within us that tells us of true authority in which we can place our faith, which commands our highest allegiance.  The Roman centurion teaches us all as an example, even as Jesus marvels.  He treats Christ with the utmost respect, teaching us all the importance of discernment, humility, and grace in our own conduct.

 

 

 

Have faith in God

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.

So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'? But you have made it a 'den of thieves.'  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.   And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

- Mark 11:12-26

On Saturday we read that when they drew near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, Jesus sent two of His disciples; and He said to them, "Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat.  Loose it and bring it.  And if anyone says to you, 'Why are you doing this?' say, 'The Lord has need of it,' and immediately he will send it here."  So they went their way, and found the colt tied by the door outside on the street, and they loosed it.  But some of those who stood there and said to them, "What are you doing, loosing the colt?"  And they spoke to them just as Jesus had commanded.  So they let them go.  Then they brought the colt to Jesus and threw their clothes on it, and He sat on it.  And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road.  Then those who went before and those who followed cried out, saying:  "Hosanna!  'Blessed is He who comes in the name of the LORD!'  Blessed is the kingdom of our father David that comes in the name of the Lord!  Hosanna in the highest!"  And Jesus went into Jerusalem and into the temple.  So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.

  Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.   That it was not the season for figs means that this fig tree had sprouted an early fall foliage, according to my study bible.  The early foliage would indicate a first crop, but there is no fruit borne on the tree.  Jesus doesn't find a single fig, and it results in a vivid symbol of condemnation.  In Scripture, my study bible comments, a fig tree is often a symbol of Israel (Hosea 9:10).   At this time of the Triumphal Entry (Saturday's reading, above), Jesus enters His last week of life as human being and earthly ministry, and this is a comment on the lack of fruitfulness under the present leadership; the Kingdom will be taken and given to another people, called out of the whole world to bear spiritual fruit (see Matthew 21;43, Galatians 5:22-23). 

So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'? But you have made it a 'den of thieves.'  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.   Those who bought and sold in the temple were trading in live animals for sacrifice.  The money changers would trade Roman coins for Jewish coins.  Roman coins bore the image of Caesar, and were considered to be defiling in the temple.  It is particularly noteworthy that the text specifically mentions those who sold doves, as these were the affordable sacrifices of the poor.  My study bible comments that the cleansing of the temple points to the necessity that the Church be kept free from earthly pursuits.  As each one is considered to be a temple of God (1 Corinthians 3:16, 6:19), it is also a sign that our hearts and minds must be cleansed of earthly matters that do not reflect the loving nature of God.

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."   The disciples remark upon Christ's prophetic act of cursing and withering of the fig tree.   It is an image they won't forget, as they go out into the world as apostles after Christ's death, Resurrection, and Ascension.  The old covenant is becoming "obsolete" and will "vanish away" (Hebrews 8:13).  They will go on to establish Christ's Church, which will be filled ultimately with both Jews and Gentiles, and they will need assurance that they are following His will.  The image of the fig tree will remain significant to them in this way.

So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."  Jesus uses this occasion to teach once again regarding faith, and it is important that this teaching on prayer and faith is couple with the admonition to forgive in prayer.  This is because it cements in the notion that all prayer is couched in the hands and will of God.  Prayer and faith go hand in hand simply because of this understanding that all things are given up to God for reconciliation, including whatever it is that we have against anyone.    Forgiveness is the act of giving up our hurts to God for God's will and adjudication; it does not mean excusing harm done to us or even necessarily reconciling in full with others, unless this, too, is something we find we are drawn to do through prayer.  But we are asked, rather, to put all things in God's hands, for God's will, including our own will.   The prayer given to us by Christ (Matthew 6:9-15) includes both of these understandings, that we give our will to God's will, and that we give up all "debts" and "trespasses" to God for God's reconciliation in our lives.  Therefore, the faith with which we pray becomes powerful in that will.  My study bible comments that while it is not recorded that an apostle literally moved am mountain, Church tradition is clear that the saints had this authority if the need has arisen (in certain stories of the saints they did make crevices appear in mountains).  Moreover, not everything the apostles accomplished has been written down.  Beyond the literally meaning of Christ's words, the promise is also an illustration, my study bible says, of the power of faith and prayer in all areas of life.  It quotes Theophan:  "Whatever we ask, without hesitation and believing in God's power, we shall receive" when we ask for spiritually profitable things.

What makes prayer powerful?  This is a question all kinds of people throughout history and the ages would like to ask.  But what makes prayer effective and powerful?  I think it could be understood that God hears every prayer.  Whether or not that prayer is necessarily good for us, effective, or profitable in a spiritual sense makes little difference.  God's messengers are everywhere and uncountable, and each has an angel who hears.  Within that system of messengers (for messenger is the root meaning of the word "angel" -- and even most likely why the visions of angels given to us have wings) we are all certain to have had our prayers heard.  The question becomes, then, what prayer is effective, and how it is so.   My belief is that we can be certain that our prayers are answered even when we don't think they have been.  Often, prayers are answered instead in ways that we need them to be answered for our own highest good.  An unanswered prayer in my own life has meant that I had further issues to deal with, to resolve and reconcile, new understandings to gain in my own spiritual life which would not have been possible if my prayers were simply answered as I had requested them in my own ignorance or lack of knowledge and understanding.  Sometimes an unresolved issue goes a long way to giving us new revelation about God's work in our lives and even the nature of God's love for us.  In this context, St. Paul's own experience is particularly enlightening.  He prayed several times for relief from a "thorn in the flesh" but was eventually told, "My grace is sufficient for you, for My strength is made perfect in weakness."  "Therefore," concludes St. Paul, "most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me."  (See 2 Corinthians 12:7-9).  This new way of thinking was a message to St. Paul which opened up a new understanding of God's grace at work in the world.  Seemingly paradoxical, it teaches us about our own struggles and our own lives.  As human beings, we may be called upon to struggle with particular difficulties and obstacles, even so that God's grace may shine out from us.  We may consider Beethoven, the great composer, who wrote groundbreaking music through all manner of personal pain and illness, and even through deafness, completing and performing his "Ode to Joy" when he was completely deaf.  We may think about these twelve men, Christ's apostles who will go out into the whole of the known world of their time spreading the message of Christ's gospel.  The Gospels teach us all about their own personal flaws.  They are for the most part unlearned in a formal sense of educational institutions of their time.  None of them are a part of the institutional hierarchy of faith or national leadership.  And yet, what they do will -- in a very short span of one generation -- revolutionize the world.  It seems clear that God's grace works through our own imperfections.  The Cross of Christ -- as well as our individual crosses which He teaches each of us to bear (Luke 9:23) -- functions to give us an image of struggle in which each of us is bound by our very natures to engage.  That very struggle is for God's grace to work through us, imperfect as we are, bringing even greatness possible through each one.  This greatness is born of a struggle not necessarily known to the world, but is between ourselves and God -- and found especially through heartfelt and honest prayer.  If we are open to God's grace, placing ourselves and all of our lives in God's hands, then we are on the right track for answers to our prayers -- but most especially for that particular grace which might be known only to ourselves.  Let us be good disciples and find His way, for this is the true substance of life within us, and something we cannot predict or calculate.  But we can put trust in His promise of the power of our faith.  We just need to place faith in the answers we find.   The story of the cursing of the fig tree is couched in Mark's Gospel on either side of the cleansing of the temple.  Let us understand there is also a message for us there, about seeking God's will in all that we do and learning to set aside our own impulses for selfishness or corruption.  We give all things to God, but most especially the fullness of ourselves.  In this is our greatest expression of faith.

Then He appointed twelve, that they might be with Him and that He might send them out to preach, and to have power to heal sicknesses and to cast out demons

 But Jesus withdrew with His disciples to the sea.  And a great multitude from Galilee followed Him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him.  So He told His disciples that a small boat should be kept ready for Him because of the multitude, lest they should crush Him.  For He healed many, so that as many as had afflictions pressed about Him to touch Him.  And the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, "You are the Son of God."  But He sternly warned them that they should not make Him known.

And He went up on the mountain and called to Him those He Himself wanted.  And they came to Him.  Then He appointed twelve, that they might be with Him and that He might send them out to preach, and to have power to heal sicknesses and to cast out demons:  Simon, to whom He gave the name Peter; James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, "Sons of Thunder"; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddeus, Simon the Cananite; and Judas Iscariot, who also betrayed Him. 

- Mark 3:7-19a

Yesterday we read that Jesus went through the grainfields on the Sabbath; and as they went His disciples began to pluck the heads of grain.  And the Pharisees said to Him, "Look, why do they do what is not lawful on the Sabbath?"  But He said to them, "Have you never read what David did when he was in need and hungry, he and those with him:  how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?"  And He said to them, "The Sabbath was made for man, and not man for the Sabbath.  Therefore the Son of Man is also Lord of the Sabbath."   And He entered the synagogue again, and a man was there who had a withered hand.  So they watched Him closely, whether He would heal on the Sabbath, so that they might accuse Him.  And He said to the man who had the withered hand, "Step forward."  Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?"  But they kept silent.  And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand."  And he stretched it out, and his hand was restored as whole as the other.  Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him.

 But Jesus withdrew with His disciples to the sea.   And a great multitude from Galilee followed Him, and from Judea and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him.  So He told His disciples that a small boat should be kept ready for Him because of the multitude, lest they should crush Him.  For He healed many, so that as many as had afflictions pressed about Him to touch Him.  And the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, "You are the Son of God."  But He sternly warned them that they should not make Him known.  In the swift progress of Christ's ministry that we see in the Gospel of Mark, He has already encountered open hostility from the Pharisees (see yesterday's reading, above).  Although they plot to destroy Him, it is not yet time for His death in Jerusalem.  Moreover, He is drawing so much attention that He must fulfill His ministry and preach in other places beyond Galilee.  People now follow Him from all parts of Israel, even Jews from Gentile territories.  Still in the midst of His ministry, it is not time for Him to be known and revealed as Christ, the Son of God.  The demons know and recognize Him, and recognize His power over them, but He forbids them to make Him known.  His revelation must come through His ministry, His work of preaching and healing.

And He went up on the mountain and called to Him those He Himself wanted.  And they came to Him.  Then He appointed twelve, that they might be with Him and that He might send them out to preach, and to have power to heal sicknesses and to cast out demons:  Simon, to whom He gave the name Peter; James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, "Sons of Thunder"; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddeus, Simon the Cananite; and Judas Iscariot, who also betrayed Him.   As His fame has spread throughout the Jewish territories of Israel and her immediate regions, Christ's mission takes on a new step forward, a new evolution -- the appointment of twelve disciples to become also apostles, those who will be sent out to preach, to have power to heal sicknesses and to cast out demons.  Note that in this list, Levi the tax collector (see Wednesday's reading) has become Matthew, signifying the great change and his new life with Christ.  There are several for whom it is noted here in Mark that Christ gave new names as well, such as Simon, to whom He gave the name Peter, and James and John Zebedee to whom He gave the name "Sons of Thunder."  In the lists of the twelve apostles, Judas Iscariot is always noted as the one who betrayed Him.

It is interesting that in every list of the choosing of the apostles, Judas Iscariot is listed as the one who betrayed Christ.  Although, of course, that betrayal would come much later and at the end of Christ's ministry, this is nevertheless the way in which the choosing of Judas among the others is noted.  We have to pause to wonder why.  Was he unknown to Christ?  Isn't Christ the knower-of-hearts, who knows what is inside of people?  Jesus Himself will remark upon this, saying, "Did I not choose you, the twelve, and one of you is a devil?" (John 6:70).  The question opens up as to when Jesus understood this would happen.  But nevertheless it highlights our own free will.  Perhaps Judas had tendencies one way and another, as indeed all of us do.  Peter himself, the leader who would so often speak for all of the apostles, would betray Christ three times at His arrest, even in front of a servant girl (see this reading from Luke).  Perhaps Christ understood all along the tendencies of Judas, which John indicates included being a thief (John 12:6).  From this information, we might assume in him a love of money.  But in the choosing of Judas as an apostle we must see also that Christ knew the possibilities for good in Judas as well.  This conclusion simply draws us even further into the understanding of the freedom that we have as human beings to choose what we love and what we do not love.  We can make decisions -- even despite our own impulses -- for one choice or another.  In the choice of Judas as apostle, we see one who would betray Jesus, even as Jesus put His trust in him.  And in that understanding we are faced with the stark nature of our freedom.  It is a kind of blinding light in which we understand how we can make choices that set our lives upon one plane or another, one path or another, toward one end or another.  Judas could have remained with the twelve, even repentant, even doubtful, and on that path to have found his own salvation among them.  But his own choice would lead to despair; his inability to trust in Christ who tried to save him at every possible juncture, even at His arrest (Luke 22:48), would mean there wasn't another path except trusting in his own limited resources and those who could not or would not help him at all (Matthew 27:3-4).  In the choosing of Judas, perhaps we see the true paradigm of God's relationship to us:  God loves and seeks the return of that love, and we are free to turn from it.  But in turning away, we only find a path that ultimately leads nowhere, to nothing, a dead end in which we find negativity, destruction, hopelessness.  It simply adds to the poignancy of God's saving mission.  The earliest teaching work known to the Church is a work attributed to the apostles, called the Didache.  It speaks of the way of life and the way of death.  It indicates that our choices are just that stark.  This is an understanding that entails the direction we're headed, the end destination of a particular pathway, what the fullness or continuum of that choice would lead to.  Christ offers us, at every turn, repentance, as a way to get back on the path of life.  Let us understand that in choosing Judas, whatever Jesus knew or understood of his eventual betrayal, Christ put His love and trust in a human being in order to seek to save.  We all will encounter betrayal in our lives, and therefore should not feel alone when our love and trust is betrayed by those in whom we also have invested our faith.  That tells us is about the world in which we live and our place in it.  We may put our trust in fallible human beings, and we may be let down.  But the One who went to death through betrayal, and then to Resurrection for all of us, has been through it all first, and has transcended all.  His story supersedes all of it, and for us as well.   He has a way for us to choose, a rootedness in His life and His way and the endpoint of His path which is life itself, the Resurrection that follows death.  When we are betrayed by the freedom claimed by those in whom we trusted, we may yet root ourselves in the love that is steadfast and doesn't fail, and this is what our lesson from the Gospels says to us today.    We may also make note that Judas was a disciple and apostle chosen by Christ.   Our faith in Him may continue even when we are let down by nominal members and representatives of the Church.    Let us trust in the One who is here for all of us, before us, and trust ourselves to Him. 

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

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

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

"Hosanna!
'Blessed is He who comes in the name of the Lord!'
The King of Israel!"

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

"Fear not, daughter of Zion;
Behold, your King is coming,
Sitting on a donkey's colt."

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

- John 12:9-19

Yesterday we read that the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.  Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?"  Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.  Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead.  There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him.  Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair.  And the house was filled with the fragrance of the oil.  But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?  This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.  But Jesus said, "Let her alone; she has kept this for the day of My burial.  For the poor you have with you always, but Me you do not have always."

Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead.  But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus.  John deepens our understanding of the mood of the time; the seventh sign of raising Lazarus from the dead has had its great impact.  Lazarus is someone all wish to see at the Passover feast, but the chief priests also want to be rid of Lazarus for the same reason:  his life is the reason many even from Jerusalem and among the classes of the leadership come to believe in Jesus.

The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out:  "Hosanna!  'Blessed is He who comes in the name of the Lord!'  The King of Israel!"
Then Jesus, when He had found a young donkey, sat on it; as it is written:  "Fear not, daughter of Zion; behold, your King is coming, sitting on a donkey's colt."  This is Jesus' Triumphal Entry into Jerusalem.  It is celebrated on Palm Sunday.  The people greet Him as the Messiah, the King of Israel.  Their initial greeting comes from Psalm 118:25-26, verses associated with messianic expectation.  These verses were recited daily for six days during the Feast of Tabernacles (the Feast of the Coming Kingdom), and seven times on the seventh day as branches were waved.  Hosanna means, "Save, we pray!"  In order to understand this event, and in particular the attitudes of the ruling members of the Council and the chief priests toward Jesus, we have to see it in political terms.  By the time of Jesus, Jewish nationalism had led to the expectation of a political Messiah, who would deliver them from Roman control and reestablish David's kingdom.  Therefore the response of the rulers is a political response, because they see this event as the declaration of the people that they wish Christ as king and ruler.  But Jesus gives a conflicting signal here:  He doesn't ride on a horse nor in a chariot like a national warrior or triumphal war hero.  Rather, He rides on a donkey's colt (Zechariah 9:9).   This is a sign of humility and peace.  My study  bible says that this entrance into the Holy City is a declaration of the establishment of the Kingdom of God.  We may also view this scene as a promise of Christ's final entrance into the heavenly Jerusalem with all believers, and of His accepting the New Jerusalem as His pure Bride (Revelation 21:2).

His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him.  Therefore the people, who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.  For this reason the people also met Him, because they heard that He had done this sign.    The Pharisees therefore said among themselves, "You see that you are accomplishing nothing.  Look, the world has gone after Him!"  Here is an interesting juxtaposition.  The disciples did not understand these things at first.  As is true for so much of Jesus' ministry, it is only later that Jesus' disciples remembered these things written about Him and that the people had done these things to Him.  They come to reconcile the birth of the kingdom of God with Jesus' ministry and teachings (John 3:3-5).  But the Pharisees can see these things only on political terms, and the growing power of Jesus among the people who wish to make Him king and ruler of Israel.

Clearly the people who welcome Jesus see Him as King and successor to King David.  A man who can raise one from the dead?  He must be the prophesied King and Messiah, the one who will restore the fortunes of the kingdom of Israel.  The Council takes this political perspective and chooses to act against it, fearing losing their places and also to the Romans.  They will turn to the Romans to give them a charge against Jesus that He sought to be King of Israel.  But Jesus' life and ministry point to a reality that is something entirely "other" than what people expect or understanding.  His is not a political ministry.  His disciples are not military soldiers, and He hasn't amassed an army as a man who would be king would do.  But the perceptions that are around Him, and the fears that stoke those perceptions, indeed tell us something important.  Revelation that is of God, of something holy, will always ask us to stretch ourselves to understand, to comprehend, to take it in.  Christ's ministry is precisely that, all of it -- it is a revelation of God.  It offers new alternatives to everyone for thinking about life and the possibilities of what life in our world can hold, and what meanings may be present for us.  For those who cannot receive Jesus' startling teachings that open up those new possibilities as revelation, misunderstanding alone is possible.  Suspicion based on one's own assumptions and possibilities is the result.  Jesus is revealing the Father in His ministry, His healings, and the signs of the presence of the Kingdom of God.  But for those who do not seek to understand Him, only fear and suspicion are possible.  Even the people who welcome Him to Jerusalem do not quite know what they are doing; their expectations are political, but no doubt there are those in this same crowd who will turn against Him at the Crucifixion.   In our own lives as faithful, we, too, will be challenged to stretch our perceptions and expectations.  A life of faith will ask us to open up to new ways to handle difficult situations and circumstances.  A reliance on God will teach us to be alert and awake, to be flexible, to be able to stretch our hearts and minds to receive Christ in new ways -- whether that will be strengths to survive hard challenges and circumstances, or ways to move forward and expand our faith through all things, or to learn ever more deeply to allow God's love to transform who we think we are.  We may find our own good motivations questioned when we seek to help others.  God's work in the world does not cease to work in the ways that these people in today's reading are and will be challenged.  Their expectations are of a worldly Messiah, and the ones who cannot accept the truth of Christ fear and live a purely political world.  Let us not be those who are only capable of looking with a limited perspective, of assuming that we have already learned everything we need to learn.  Let us live with our hearts open in prayer for where God wants us to go in following and living that Kingdom that Christ brings to the world, in whatever ways that we are called to grow.  When we can say, "Blessed is He who comes in the name of the Lord," we must also remember that our assumptions about what He has to teach us may be entirely too limited.

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

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

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

- Luke 7:1-17

In recent readings, Jesus has been preaching what is known as the Sermon on the Plain.  For the earlier parts of the sermon, see readings of Friday and Saturday.  Yesterday, we read the conclusion of the sermon, which began with a parable: "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 flood arose, the stream beat vehemently against the house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.  My study bible says that this centurion, a Roman Gentile, is unusual in his devotion to the Jews.  So much so, that the community speaks for him as he has 'done' for the community in "loving our nation" and building a synagogue for the people.  Beyond these recommendations by the elders of the community aren't the only factors that commend this centurion, a commander of a squad of 100 soldiers.  We see his compassion in his care for his servant, his love for God and God's people, and also his remarkable humility expressed to Jesus.  In addition to all these is his extraordinary "great faith," so remarked upon by Jesus.  It's important to note that this man's faith is complimented and augmented by his own experience and understanding of authority. 

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and "God has visited His people."  There are three resurrections performed by Christ as reported in the Gospels.  This one, that of Jairus' daughter (also reported by Luke, in 8:41-56), and the resurrection of Lazarus (John 11:1-44).  My study bible says they confirm the promise given to the prophet Ezekiel that God will one day open the graves and raise all the dead (Ezekiel 37:1-14).  There are many, it says, who've exercised authority over the living.  But only the Son of God "has power over both the living and the dead" (from the Orthodox funeral service).  Christ expresses power even through His word alone (John 11:43).  Here He also touched the coffin to show that His very body is life-giving, something we've also seen in those who seek to touch Him and the seeming connection it makes to release power in Luke's Gospel (see 6:19, 8:46).  St. Ambrose of Milan comments that this is a prefiguring of Christ's own Resurrection.  As Mary would weep for Jesus at the Cross, yet her tears also would be turned to joy by the Resurrection.  A widow's only son in this story is raised from the dead, putting an end to her weeping.

Compassion features strongly in today's stories from the Gospel reading.  Luke's Gospel is the gospel of the Divine Physician; it shouldn't surprise us that compassion plays such a strong role in the stories about Christ.  But here we have two stories that are rather special and highly touching.  The centurion is a splendid figure of good leadership.  He's not just a man in authority, but also a commander of soldiers of an occupying force which is generally hated by the Jews.  But this man is beloved.  He cares for the people as a kind of adoptive "father," building a synagogue and showing love for the nation.   The elders gladly come to Christ to recommend the centurion to Him.  Most clearly and strikingly, the centurion shows great humility before Christ; his authority is not vested in sheer military power.  But what is really striking is that it is his authority and familiarity with its use that gives him the greatest expression of faith in Christ.  And that teaches us something very important:  although the Gospels seemingly contrast power, might, and wealth with life in the Kingdom (see, for example, this reading of "woes"  from the Sermon on the Plain), in this man faith transfigures all of those things and in fact gives him greater depth than would be possible otherwise.  Jesus says, "I say to you, I have not found such great faith, not even in Israel!"  Here, it is not the people who marvel at Christ (as is frequently found in the Gospels).  Rather, it is Christ who marvels.  This is a striking example of what faith does in our lives.   It transfigures.  It takes whatever we have, whoever we are, whatever we've experienced, and turns all toward service in a life of faith.  There is no condemnation here for this man's role as centurion or member of an occupying force.  There is only praise for him, a splendid and great example of faith.  In the story of the widow's son, Jesus' compassion is also on display.  His is a kind of compassionate authority which we can see mirrored in the centurion.  The widow has her son returned to her, just as a beloved servant is returned to the centurion.  We can consider that her son is the most priceless, precious thing in her life.  Jesus' compassion, as we see elsewhere (for example, His response to Mary's weeping at the raising of Lazarus), is sparked when He sees the widow weep.    So we see a consistent sense of compassion in our Lord, and compassion also as prized in those with great faith as well as authority, like the centurion.  It gives us a sense of power in which the fullness of a human being with real authority is in that truth of compassion, a willingness to serve what is best for community, and the humility that goes along with that.  Perhaps more deeply and truly, the whole story of Christ as God Incarnate is to give us the message that God is not a detached, remote being, nor a harshly punishing one, but that God knows our suffering and cares for our suffering.  On the Cross He will truly and deeply share in that suffering.  There can be no doubt of these things.  It is the one thing we can surely take with us from the stories of the Gospels.  What we have left to ask then is the question of why, in light of this mission and ministry in the world, there is suffering in the world.  It seems we, too, are asked to participate in this mission and share in it with Him.  Christ's ministry, and His taking on our suffering on the Cross, both seem to suggest He is here to take away our pain and suffering, to heal.  But more deeply, the Cross also transfigures our suffering.  When we meet life as He did, suffering takes on meaning and mission:  are we going to serve God in doing so, or take on the abuse and affliction of the world as our way, the limitation of what we believe in?  Christ's compassion teaches us about the true persona of God, and He invites us to be like the centurion, an example of faith.  If we participate and share in Christ's mission, whatever it is we know of the world or have experienced of it can be transfigured by faith, put to purpose, used with compassion, with a common mission of helping to bring God's love into the world, being the light that reflects God's light, as Christ asks of us (Matthew 5:16).   In Luke's Gospel, Jesus will use this saying about our own light as that which may illumine both how we see and therefore how we live in the world (Luke 11:33-36).  The real question of suffering in the world is one that asks us for our compassion, and so much more.  It asks us to choose for Him, to participate in His mission with all that we are and have, to place our faith in that cause and His commands, His way, as does the centurion.  And that is a great purpose indeed.  Its gift to us is Resurrection, not only in its absolute sense, but in every moment of transcendence He brings to our suffering.

Is it not written, "My house shall be called a house of prayer for all nations"? But you have made it a "den of thieves"

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.

So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying, to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

- Mark 11:12-26

On Saturday, we read that when Jesus and the disciples drew near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, He sent two of His disciples; and He said to them, "Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat.  Loose it and bring it.  And if anyone says to you, 'Why are you doing this?' say, 'The Lord has need of it,' and immediately he will send it here."  So they went their way, and found the colt tied by the door outside on the street, and they loosed it.  But some of those who stood there said to them, "What are you doing, loosing the colt?"  And they spoke to them as Jesus commanded.  So they let them go.  Then they brought the colt to Jesus and threw their clothes on it, and He sat on it.  And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road.  Then those who went before and those who followed cried out, saying:  "Hosanna!  'Blessed is He who comes in the name of the LORD!'  Blessed is the kingdom of our father David that comes in the name of the Lord!  Hosanna in the highest!"  And Jesus went into Jerusalem and into the temple.  So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve.

  Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.   My study bible says here that the fact that it was not the season for figs means that this fig tree had given out an early foliage (indicating a first crop) but that there was no fruit on it at all, no figs.  In Scripture, Israel is often associated symbolically with a fig tree (Hosea 9:10 compares the people to the early fruit on a fig tree).  Fruitfulness has ceased, so the Kingdom will be taken from her and given to another people who are called to bear spiritual fruit (see Matthew 21:43, Galatians 5:22-23). 

 So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying, to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Those who bought and sold in the temple were trading in live animals for sacrifice.  Money changers would exchange Roman coins -- which bore an image of Caesar and thus were considered to be defiling -- for temple coins.  Jesus also stops those carrying wares for sale.   All of this trade is ostensibly done for pilgrims coming for the Passover, but clearly profit is being made.  My study bible says that Jesus' cleansing of the temple points to the necessity that the Church be kept free from earthly pursuits -- and as we are each considered a temple of God (1 Corinthians 3:16; 6:19), so it applies as well to our hearts and minds.  Clearly Jesus has angered the scribes the chief priests by His teaching!   Jesus quotes from Isaiah 56:7 and Jeremiah 7:11.

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."   My study bible calls the cursing and withering of the fig tree a prophetic act signifying the judgment of Israel.  The New Covenant will be established by them in His Church, wherein both Jews and Gentiles are to be spiritually fruitful.  The Old is obsolete; the image of the fig tree will be an image of their minds that they are doing His will.  (See Hebrews 8:13.)

Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them."   My study bible calls this promise of Christ an illustration of the power of faith and prayer in all areas of life.  Theophan has written of this passage:  "Whatever we ask, without hesitation and believing in God's power, we shall receive" when we ask for spiritually profitable things.    Jesus emphasizes with the vivid illustration of the fig tree the power of prayer and faith -- but this is a faith in the will of God, not something that emphasizes our own whims or desires.

"And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."  Again, there is more emphasis and teaching on prayer:  forgiveness is indispensable to the act of prayer, to the dialogue with God.  All of our relationships also come before God in prayer, "giving up" our own grievances to the judgment of God, even as we are also forgiven -- our own offenses being the business of God!

If we take a good look, everything in today's reading is really about prayer.  There is first of all the fig tree, an illustration of something that "looks good" but doesn't produce any fruit -- spiritual fruit.  The fruit of the fig is perhaps the sweetest there is, and it corresponds with the disappointment of a tree that gives no fruit but produces much foliage, a show beautiful leaves.  Again, it's rare that we get a glimpse of what Jesus thinks -- and here it's the expectation of first fruit on a fig tree.  The tree becomes an illustration about the leadership, here at the end of His earthly ministry in Jerusalem just before He goes to the temple.  In that respect, the cleansing of the temple is a reflection of this prophecy in the fig tree.   What is to be a house of prayer for all the nations is blighted by the greed of those in charge and the way that it's run; His first act in the city is to cleanse the temple of those who trade on the desire for prayer of the pilgrims by making profit from them:  selling to the poor for sacrifice what they can't necessarily afford.  These are the "thieves" who take from those who come for prayer at the Passover.  The scribes and priests respond with anger, a conviction to be rid of Jesus.  The fig tree in the morning becomes another occasion for teaching on prayer and faith, the power of a heart aligned with the desires of God.  Forgiveness is an indispensable part of this teaching, giving up our own grievances for the judgment of God, God's will on how we conduct ourselves with respect to others -- and also upon our own conduct and grievances we may be responsible for.  All of this is relationship in prayer, in dialogue with God, every bit of it:  from the conduct in the temple to the example of the fig tree that is fruitless.  The point of faith and prayer is spiritual fruitfulness, what we bear into the world via our faith.  Do we use it to gain off of others who come to us also for our help in relationship to Christ?  How does our prayer life work?  Do we take everything to God?  In what do we put our trust, our faith?  How does our faith work in our lives?  Let us consider the "wholeness" of the system of faith Jesus teaches:  the power and necessity of prayer at all times, the faith and trust we put in God, giving all things - both grievances and our own errors - to God in prayer.  It all works together, and it's all about relationship.  It teaches us how our relationship in faith and prayer to God is totally at one in a system of relationship to our fellow human beings, our neighbor, those whom we know.  This is the fullness of a system of faith and prayer, it can't be divided up between one compartment and another.  And we're to be like a fruitful fig tree, pleasing to the One that gives us life and sustains us.  The fullness of the lesson is that we can be busy with all kinds of "works" -- looking good and full of foliage and promise -- but still minus the real fruits of a prayerful life of faith.  We always have that challenge, and it always comes down to the faith of the heart, as Jesus says, and that real relationship we find in our prayer lives.  It's there that we let things go that we need to, that we go for counsel and good judgment, that we learn real righteousness and relatedness.  What will it be for you?