Depart from me, for I am a sinful man, O Lord!

 

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

 

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

When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

 

- Luke 5:1–11 

 

Yesterday we read that, after teaching in the synagogue at Capernaum, Jesus arose from the synagogue and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them.  When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.  Now when it was day, He departed and went into a deserted place.  And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, "I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."  And He was preaching in the synagogues of Galilee. 

 

  So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  The Lake of Gennesaret is another name for the Sea of Galilee, Gennesaret being the name of a fertile plain and town nearby.  The name may derive from "garden," and mean "prince's garden," attributed to the fertility of both the agricultural land and the fishing in the lake.  

Then He got into one of the boats, which was Simon's, and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat.  My study Bible reminds us that sitting was the traditional Jewish position for a teacher.  Some early Christian preachers, such as St. John Chrysostom, sat while the people stood.

 

 When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  My study Bible cites the commentary of St. Ambrose of Milan, who sees the spiritual meaning of this command ("Launch out into the deep") as an invitation to give one's life over to the deep mystery of the knowledge of the Son of God.  

 

  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  Christ draws people to Himself by things with which they are already familiar.  My study Bible gives the examples of the Magi who were drawn to Him by a star (Matthew 2:2), and the tax collectors drawn to Him by a tax collector appointed as disciple (Luke 5:29), so here He draws the fishermen with fish (see 1 Corinthians 9:19-23). 

When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  Peter's cry in the face of divine power is not a rejection of Jesus, my study Bible says (contrast Luke 8:37).  Peter is suddenly cast in the light of Christ; he responds in a way common to holy people.  That is, a perception which makes them keenly aware of their own unworthiness (compare Isaiah 6:5; Revelation 1:17).  

 

  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him. This great catch of fish is an image of the apostles bringing humankind to the knowledge of Jesus Christ, my study Bible tells us.  It also fulfills the prophecy of Jeremiah 16:16.  An Orthodox hymn of Pentecost proclaims to Him, "Through the fishermen, You drew the world into Your net."

 

While astonishment in others has led to rejection (see Christ's visit to the town where He was brought up, Nazareth, in this reading), here the sheer astonishment of these fishermen produces an entirely different response.  We can also see the strong comparison between the townspeople of Nazareth, Jesus' former neighbors, and St. Peter.  His neighbors were resentful at His "gracious words" and also that He spoke with authority.  When He reminded His neighbors from Nazareth that Elisha and Elijah were sent to foreigners by God to do miraculous works, they were outraged enough to seek to kill Him.  But here, let us note Peter's seemingly automatic response to holiness:  his recognition that he is a sinful man, and cannot measure up to the divine presence before him.  These are completely different responses, characterized by humility (and the self-awareness that goes with it) in Peter and the lack of it in the townspeople.  Ironically, Jesus was telling the people of Nazareth that He would not produce miracles and signs on demand, implying that faith is the ingredient necessary for such events.  Here we can see the faithful response of the fishermen, the immediate recognition of holiness by Peter.  In some sense, the light of Christ shone in Peter's perception both to illuminate His holiness and also Peter's sinfulness (or perhaps we should say "less than holiness" for this is a statement of comparison to the perfection of Christ).  St. Peter often illustrates for us what it is to be an imperfect human being, but one with a great capacity for faith, and for change in light of the illumination of Christ.  He is the one who initially rebukes Christ after he hears that Jesus will be crucified, but at the same time, he's the one who confesses that Jesus is the Christ, the Son of the living God (see Matthew 16:13-23).  But the same humility we experience in St. Peter in today's reading is also present at Christ's rebuke in that passage in Matthew 16, for although he's told in front of the others, "Get behind Me, Satan!" by his Lord, Peter nonetheless continues as a devoted disciple among the Twelve.  Let us consider this great man, whose flaws are on display in the Gospels, and whose greatness comes through nevertheless.  For he is a great example to us all. 

 

 

 

 

 

 

Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury

 

 Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David?  For David himself said by the Holy Spirit:

'The LORD said to my Lord,

"Sit at my right hand,

Till I make Your enemies Your footstool."'

"Therefore David himself calls  Him 'Lord'; how is He then his Son?"  And the common people heard Him gladly.

 

Then He said to them in His teaching, "Beware of the scribes, who  desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."

 

Now Jesus sat opposite the treasury and saw how the people put money into the treasury.  And many who were rich put in much.   Then one poor widow came and threw in two mites, which make a quadrans.  So He called His disciples to Himself and said to them, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood."

 

- Mark 12:35–44 

 

In our present readings, Jesus is in Jerusalem.  He has made His Triumphal Entry into the city, and for several days answered questions and taught in the temple.  Yesterday we read that one of the scribes came, and having heard Jesus and the Pharisees and Sadducees reasoning together, perceiving that He had answered them well, asked Him, "Which is the first commandment of all?"  Jesus answered him, "The first of all the commandments is:  'Hear, O Israel, the LORD is our God, the LORD is one.  And you shall love the LORD your God with all your heart, with all your soul, with all your mind, and with all your strength.'  This is the first commandment.  And the second, like it, is this:  'You shall love your neighbor as yourself.'  There is no other commandment greater than these."  So the scribe said to Him, "Well said, Teacher.  You have spoken the truth, for there is one God, and there is no other but He.  And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices."  Now when Jesus saw that he answered wisely, He said to him, "You are not far from the kingdom of God."  But after that no one dared question Him.

 

Then Jesus answered and said, while He taught in the temple, "How is it that the scribes say that the Christ is the Son of David?  For David himself said by the Holy Spirit: 'The LORD said to my Lord, "Sit at my right hand, till I make Your enemies Your footstool."' Therefore David himself calls  Him 'Lord'; how is He then his Son?"  And the common people heard Him gladly.  We begin with an understanding that He continues to address the scribe to whom He was speaking at the end of yesterday's reading (see above).  My study Bible suggests that He asks this question to lead the scribe to the only logical conclusion:  that He is God incarnate.  It notes that the scribes supposed the Messiah to be simply a man, and therefore in this sense he is the Son of David.  But David, as king of Israel, could not and would not address anyone as "Lord" except God.  But in Psalm 110 (from which Jesus is quoting here), David refers to the Messiah as "Lord."  So, therefore, logic concludes, the Messiah must be God.  The only possible conclusion is that the Messiah is a descendant of David only according to the flesh (as is Jesus), but is also truly divine, sharing His Lordship with God the Father and the Holy Spirit.  We are to understand in this Psalm that the LORD is God the Father, and my Lord is Christ the Son.  Note how St. Mark tells us the common people heard Him gladly.

 

 Then He said to them in His teaching, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."  In St. Matthew's chapter 23, we can read Jesus' extensive criticisms of the practices of the Pharisees and scribes.  Here in St. Mark this shorter set of verses nevertheless encapsulates Jesus' great and most scathing criticism:  their hypocrisy, the gap between what they preach and what they practice, hiding behind an appearance of great piety their greed and predatory practices upon the poor and weak.

 

 Now Jesus sat opposite the treasury and saw how the people put money into the treasury.  And many who were rich put in much.   Then one poor widow came and threw in two mites, which make a quadrans.  So He called His disciples to Himself and said to them, "Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood."  My study Bible says that, according to patristic commentary, the Lord accounts the value of a gift not by how much is given, but by how much is kept back.  So the poor widow is therefore counted to have given a great gift, having kept nothing for herself.  Those who give out of their abundance but keep plenty for themselves are counted by God to have given very little.  In the conversion of Cornelius, we learn that God takes note of our giving (Acts 10:4). 

I recently had occasion to consider this story of the poor widow who gave so much into the treasury.  This was because of a fundraising occasion in which I had the privilege of seeing various donations given.  I was most extremely impressed because people whom I knew to be on a limited and fixed income, of not much means, had given -- like the poor widow in today's reading -- very generously out of what they had.  This was a powerful impression, not least of which because it brought to mind Christ's story in today's reading.  There is something overwhelming to the realization of how incredibly generous the poor can be.  Among the people who comment on matters of our faith around the internet I have had occasion to see several articles in which this experience of the generous poor is noted.   If we but look around, we will find such truly gracious behavior and experience.   Once upon a time, as a very young person, I was stuck in my car by the side of the freeway, with a broken clutch cable, two days before Christmas.  As the traffic poured by, it was remarkable to note the people who stopped to offer help.  Most were quite obviously on the poor side of the economic spectrum and all the offers of help were sincere.  There is a tremendous lesson to be taught in that whatever it is we have to offer, we have the ability to do so in a similarly generous manner.  If one is pressed for time, but someone needs your attention, taking that time to do what is compassionate for another is a generous and fine gift, and it is God who will take note of the gracious behavior God asks us to imitate.  Perhaps what we have to give is effort to a project, even at a time we feel overwhelmed or exhausted.  But our effort becomes a potential for a most generous and gracious expression of ourselves, of which the Lord will truly take notice, because we do so in imitation of Him.  Of course we remember that Jesus Himself shows us the greatest gift of all in giving His life for all of us.  As He said, "Greater love has no one than this, than to lay down one’s life for his friends" (John 15:13).  Therefore I write that such generous gifts are beautiful in their imitation of Christ the Lord Himself.  There have been more occasions than I can count in which I experienced the tremendous generosity of those who had far less than I, and who yet offered me help of one sort or another without reservation, simply to help.  Such gifts seem divinely inspired as they reveal the true gem of good inside of a person, even, if you will, their love of God showing in the act.  In yesterday's reading Christ taught us about the two greatest commandments, to love God and to love neighbor as oneself.  In so doing, we reveal the blessedness of gracious life.  Sometimes if we pare down life to what is truly essential, it can help us to see what is truly great and gracious.  And in those "little ones" whom Christ so loved, especially among the humble, we might find what it is to be greatest.

 

 

 

Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had

 

 And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms:

'The LORD said to my Lord,

"Sit at My right hand,

Till I make Your enemies Your footstool."'

"Therefore David calls Him 'Lord'; how is He then his Son?"  

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."  

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."

 

- Luke 20:41—21:4 

 

Yesterday we read that some of the Sadducees, who deny that there is a resurrection, came to Jesus i the temple in Jerusalem and asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  And the first took a wife, and died without children.  And the second took her as wife, and he died childless.  Then the third took her, and in like manner the seven also; and they left no children, and died.  Last of all the woman died also.  Therefore, in the resurrection, whose wife does she become?  For all seven had her as wife."  Jesus answered and said to them, "The sons of this age marry and are given in marriage.  But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.  But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'  For He is not the God of the dead but of the living, for all live to Him."  Then some of the scribes answered and said, "Teacher, You have spoken well."   But after that they dared not question Him anymore.   

 

And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms: 'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."'  Therefore David calls Him 'Lord'; how is He then his Son?"  Here Jesus quotes from the beginning of Psalm 110.  My study Bible explains that the first reference to the LORD applies to God the Father, while the term my Lord is a reference to Christ.  The question posed by Jesus is answered in that Christ is the Son of David in His humanity and David's Lord in His divinity.  This "riddle" of the Scripture is only answered by understanding that the Messiah is not a mere man, but is also divine.  David, as king of Israel, could not and would not address anyone as "my Lord" except God.  

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."   In Matthew 23, Jesus goes into an extensive listing of His criticisms of the scribes and Pharisees.   His greatest condemnation is due to their hypocrisy, the extensive practice of outward piety and signs of their office (long robes, greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts), while at the same time their practice is to prey on the poor for their own gain and greed (they devour widows' houses), and their practice of making long prayers are but a pretense.  Christ's warnings are pertinent for us today.  My study Bible comments that because the example of a leader can be so influential, leaders who do not love God can hinder others from finding God as well.  Moreover, it maintains that these criticisms are especially important to Orthodox Christians, as the Church has maintained ancient Christians practices, using sacred vessels, and holy rites, following tradition.  It says these practices can be expressions of deep faith, lead a person to deeper commitment to God, and safeguard our life in Christ -- or they can be observed without ever taking them to heart and lead to condemnation.  

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."  My study Bible comments that, according to patristic understanding, the Lord accounts the value of a gift not by how much is given, but by how much is kept back.  So, therefore, this poor widow is counted to have given a great gift, as she's kept nothing for herself.  Those who give out of their abundance but keep plenty back for themselves are counted by God to have given very little.

How do we give gifts?  This is a good question for today, as today is the feast day of St. Nicholas.  St. Nicholas lived in the 4th century in the Byzantine Empire.  The stories we've been given about St. Nicholas tell of a great many virtues.  As one might suspect, he's very well known for his charity and gift-giving.  Among other things, we're told about St. Nicholas that his parents were wealthy, and upon inheriting their wealth, he followed the examples of Christ's teaching in the Gospels:  he gave it all away to the needy.  According to a biography found at the Greek Orthodox Archdiocese, St. Nicholas "regarded himself merely as the steward of goods which belonged to the poor and took particular care to keep his good deeds secret, so as not to lose the heavenly reward.  On three occasions he secretly left gold enough for the marriage portions of three maidens whom their debt-ridden father intended to give up to prostitution. When the man eventually discovered his good deed, Nicholas made him promise, as he valued his salvation, to tell no one of it."  He became known, perhaps in return for his generosity of spirit, for gifts given by God, of miracles and charismata (he is also known as St. Nicholas the Wonderworker).  He is known for saving those in danger of drowning at sea through his prayers to calm winds, and for other miracles regarding dangers to ships and people making sea voyages (both before and after his death).  Perhaps for this reason, Nicholas is a very common name among the people who populate islands of Greece.  He is the patron saint of sailors, and also of children.  He became a bishop at a young age, and is also famous for defending the faith against the Arian heresy at the Council of Nicea.  He is indeed the same saint who became known as Santa Claus in the West (coming from the Dutch Sinterklaas, meaning St. Nicholas).  Today's story of anonymous and generous giving is a magnificent parallel with the saint's feast day.  The story of this very humble widow no doubt quietly putting her two mites into the treasury of the temple, in parallel with the secret and hidden generosity of St. Nicholas to others, tells us something very important about our own generosity and good deeds.  Christ is aware even of the things that are hidden to others or unknown generally speaking.  The good things we do, the kindnesses, our acts of compassion, are all known to the Lord, and He takes notice.  God also clearly knows the extent of our generosity, how deeply we give from the heart, and how generous we truly are being.  St. Nicholas, in the East and in the West, becomes the embodiment of the gracious spirit of our faith.  Perhaps the best message we're given today might be one of gratitude, because no matter how small we may believe our resources to be, a gift can always be generous, and we always have indeed a generous gift we can make: of our time, our love, even the truth of our deep convictions, and whatever resources we have.  The sacrifices we make for God always count, for we worship the God who sees (Genesis 16:13).  So let us, today, venerate St. Nicholas, and the poor widow whom Jesus lauds, for each of us is more than capable of bestowing the generous gifts Christ helps us to give.  We are all rich in this respect.  For, as Jesus says, even out of her poverty, this poor widow has put in more than all.

Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord

 

 "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who had received the five talents went ad traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and hid his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent in the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.  Therefore take the talent from him, and give it to him who has ten talents.  For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.  And cast the unprofitable servant into the outer darkness.  There will be weeping and gnashing of teeth."

 

- Matthew 25:14–30 

 

In our recent readings, Jesus has been speaking to the disciples about "end times," prophesying both the destruction of the temple and also His Second Coming and judgment.  In yesterday's reading, He told this parable:  "Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom.  Now five of them were wise, and five were foolish.  Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps.  But while the bridegroom was delayed, they all slumbered and slept.  And at midnight a cry was heard:  'Behold, the bridegroom is coming; go out to meet him!'  Then all those virgins arose and trimmed their lamps.  And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'  But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'  And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.  Afterward the other virgins came also, saying, 'Lord, Lord, open to us!'  But he answered and said, 'Assuredly, I say to you, I do not know you.'  Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

 

  "For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them.  And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey.  Then he who had received the five talents went ad traded with them, and made another five talents.  And likewise he who had received two gained two more also.  But he who had received one went and dug in the ground, and hid his lord's money.  After a long time the lord of those servants came and settled accounts with them.  So he who had received five talents came and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.'  His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things.  Enter into the joy of your lord.'  Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed.  And I was afraid, and went and hid your talent in the ground.  Look, there you have what is yours.'  But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed.  So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest.  Therefore take the talent from him, and give it to him who has ten talents.  For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away.  And cast the unprofitable servant into the outer darkness.  There will be weeping and gnashing of teeth."  My study Bible comments that this parable is an illustration regarding the use of gifts which are given by God.  Jesus uses the talent as a measure of such gifts.  Across the ancient Greek and Roman influenced world of international trade, a talent (Greek τάλαντον/talanton) was a very large sum of money (it was a weight measurement for a pure metal, either gold or silver; approximately 75 pounds, according to one estimate).  My study Bible continues by saying that the amount each one receives is based on that person's abilities (Romans 12:4-7).  It notes that God doesn't show partiality in the ultimate reward -- as we should not ethat all are invited to share in the same joy.  But at the same time, and comparable to the parable in yesterday's reading about the Wise and Foolish Virgins, the wicked and lazy servant could not evade responsibility for ignoring his talent.  My study Bible says that idleness is as much a rejection of God as outright wickedness.  That he buried his talent in the ground suggests that he used his God-given gifts solely for earthly pursuits.  My study Bible also comments that the bankers represent other faithful people to help him use his talents wisely.  As help was available to to him in the Church, this man has no excuse.

Once again, today's parable is given as a warning and indication of the judgment to come at Christ's return.  The word for "talents" in modern English derives its meaning from this parable in the Bible.  This is the way in which common understandings come from Scripture, Biblical literature.  If we think of talents as being that which is of weight or substance, it simply adds to the understanding here.  For these talents are God-given, we are to understand, In some way, they come from the ultimate Source of weight or meaning, of substance, which is God.  Therefore, there is an even greater meaning pressing in upon us here:  those things that God shares with us that are of true weight or substance, of true value, are all the more important to use as God's will would teach us to use them.  For example, we are given bodies, beauty, attractiveness.  We can use such to profit through works that are (for example) pornographic in nature, or we may find that beauty, attractiveness, health can be part of the gifts we use in life to put to use providing beauty to the world, adding character and meaning to such, helping others, embodying prayer, building good things, and teaching good things, including helping children and families.  We can find that we have a writing talent, and of course we have choices in how we will use that talent.  We might have a talent for singing and music.  Our music can be music of the angels that inspires and brings beauty and well-being to others, or we can sing with lyrics that foster hatred and violence.  Whatever our talents, we all have ways to use them to our advantage or disadvantage -- or even more pertinently, in ways that produce abundance for the Kingdom, the things of the Kingdom, which would be also somehow connected to the fruit of the Spirit:  "love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control" (see Galatians 5:22-23).  For these are the profits of a life invested in God's word and in the Spirit of God, in faith.  We have choices in terms of what we wish to show and to give to the world, or how we desire to commit to God's word, to faith in God's work as a disciple of Christ.  We all may practice acts of charity and compassion when we have opportunity, and the odd thing is that we will find out that God's gifts -- no matter how meagerly "talented" we might think we are -- suffice to bring great and generous good to others in ways that will surpass our expectations.  As St. Paul explains, God's grace is such that it works with even the things about ourselves we consider defective and insufficient.  After praying to be released from an affliction, he was told:  "My grace is sufficient for you, for My strength is made perfect in weakness."  "Therefore." writes 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).   Whatever our "talents," we should all remember that because we are given life, we always have things to work with, resources to use in our lives.  Even those seemingly most afflicted with handicaps have wonderful smiles and joy that radiate to others, delight to give to those who know them and love them.  But we also have ways to bear fruit that have to do with our devotion to the Lord and Christ's teachings that may be done without others even knowing, such as when we bear our own crosses and suffer through our commitment in His name, or seek in prayer to find Christ's direction for us, devoting our hearts and lives to Christ's mercy and love, even in the company of the saints of the Church (the "bankers" according to my study Bible).  Let us consider all the ways in which we may use our talents and enter into the joy of our Lord.

 

 

 

 

Do not be afraid. From now on you will catch men

 

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

 

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

When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.

 

- Luke 5:1–11 

 

On Saturday, we read that after preaching in the synagogue in Capernaum, Jesus arose from there and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them.  When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.  Now when it was day, He departed and went into a deserted place.  And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, "I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."  And He was preaching in the synagogues of Galilee.   

 So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat.   The Lake of Gennesaret is also known as the Sea of Galilee, which indeed is truly a very large lake.  Possibly this name is used here in the context of the story as Gennesaret was a name that holds the meaning of a type of garden (possibly meaning "princely gardens").  The entire region was understood as extremely fertile agriculturally, as well as for its abundance of fish, germane to today's reading.  Note that the text tells us that Jesus sat down and taught the multitudes from the boat.  Sitting was the traditional position for an authoritative  Jewish teacher.  My study Bible remarks that some early Christian preachers, such as St. John Chrysostom, sat while the people stood.  

 

 When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink.  Jesus tells Simon to launch out into the deep.  My study cites St. Ambrose as seeing the spiritual meaning of this command as an invitation to give one's life over to the deep mystery of the knowledge of the Son of God.  It adds that the Lord draws people to Himself through things that are familiar to them.  It says that as He drew the Magi with a star (Matthew 2:2), and as He would draw tax collectors by a tax collector (Luke 5:29), here He draws the fishermen with fish (see 1 Corinthians 9:19-23). 

 

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

 

For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.  My study Bible says that the great catch of fish is an image of the apostles bringing humankind to the knowledge of Jesus Christ.  Moreover, it fulfills the prophecy of Jeremiah 16:16.  In the festal hymn of Pentecost, the Orthodox sing, "Through the fishermen, You drew the world into Your net."  Note that the text says that they forsook all and followed Him.  They respond with full hearts; they are all in.

 

Jesus "brings in" these first disciples through the extraordinary catch of fish in the place He told them to put down their nets.  It is enough for Simon Peter to understand Christ's holiness, and indeed to call Him "Lord."  John's Gospel tells us that these first disciples were earlier introduced to Christ through the preaching of John the Baptist (John 1:35-42).   So we may assume that although this is the first encounter mentioned in Luke's Gospel (after the healing of Peter's mother-in-law in Saturday's reading),  Peter, James, and John already knew who Jesus was and had certainly heard His preaching.  But when this extraordinary catch of fish happens for them, it reveals to Peter a deep truth he was somehow prepared to accept.  It is not some sort of "proof" that compels him to faith, or simply dazzles him with astonishment.  It serves as a sign of truth which prompted something in him that was already seeking, and prepared to be kindled by faith.  We can learn from his response what it is to truly respond to a revelation, a sign of something present, and to recognize that presence through the kindling of honest faith.  His astonished response, so typical of this earnest if not always prudent apostle, gives us the truth of what type of man he is, and what is in his heart.  He feels his whole self revealed to Christ, even as Christ is -- through his capacity for faith -- revealed to him.  This kind of "naked" revelation of his soul in the light of Christ is what prompts his response to Jesus.  It is Peter's own awareness of his sinfulness, his imperfection, that he becomes aware of.   Peter's absolute honesty and recognition of himself in that light becomes a testimony to his capacity for faith, another revelation of what kind of man he is, and why he becomes the apostle we know.  These three -- Peter, James, and John -- will become Christ's closest inner circle, the ones with the faith He most relies upon throughout His ministry.  When Jesus goes up on the Mount of Transfiguration, it is Peter, James, and John whom He takes with Him (Luke 9:28-36).  When He prays before His Passion in the garden of Gethsemane, it is Peter, James, and John upon whom He calls to stay with Him and pray (Matthew 26:35-46).  None of these disciples does everything perfectly when asked by Jesus on these occasions (there is a lot of sleep involved when things are overwhelming for them).  It is during the time in Gethsemane when Jesus tells Simon (Peter), "The spirit indeed is willing, but the flesh is weak" (Matthew 26:41).  But it is from encounters such as the one in today's reading that we understand Jesus calls those whose spirit is willing, and knows who they are, for they respond with something deep inside of themselves that is the root of faith.  Let us keep in mind that He will give Simon the name Peter ("Rock"), for the rock of faith upon which the Church will be built, expressed in Peter's confession (Matthew 16:13-20).  For now, let us understand that the recognition with which Simon responds to Christ in today's reading is a sign of that capacity for faith, a deep response that grasps at the true meaning in the abundance of faith.  For He calls those upon whom He seeks to rely for the growth of that faith, and discipleship, and we may well also become fishers of men like they do.

 

Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand

 

 On the same day Jesus went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop:  some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"

And the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled, which says:

'Hearing you will hear and shall not understand,

And seeing you will see and not perceive;

For the hearts of this people have grown dull.

Their ears are hard of hearing,

And their eyes they have closed,

Lest they should see with their eyes and hear with their ears,

Lest they should understand with their hearts and turn,

So that I should heal them.'

"But blessed are your eyes for they see, and your ears for they hear . . . "

 

- Matthew 13:1-16 

 

We have been recently reading through the Sermon on the Mount (Matthew 5 -7).  On Saturday, we read that Jesus taught:  "Enter by the narrow gate; for wide is the gate and broad is the  way that leads into destruction, and there are many who go in by it.  Because narrow is the gate and difficult is the way which leads to life, there are few who find it.  Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravenous wolves.  You will know them by their fruits.  Do men gather grapes from thornbushes or figs from thistles?  Even so, every good tree bears good fruit, but a bad tree bears bad fruit.  A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.  Every tree that does not bear good fruit is cut down and thrown into the fire.  Therefore by their fruits you will know them.  Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven."   

 On the same day Jesus went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Today the lectionary skips forward in Matthew's Gospel, from chapter 7 to chapter 13, in which Jesus will begin teaching in parables.  We note that by now there are great multitudes who are coming to see Him; this has a great deal to do with why He begins to speak in parables.  

Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop:  some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"   This is Jesus' first parable that works as a kind of foundation for the rest of them.  My study Bible explains that in the Old Testament, metaphors of sowing and harvesting are common (Psalm 126:5, Jeremiah 31:27-30; Hosea 2:21-23; Joel 3:12-14), as this was a part of daily life.  In this parable, Jesus reveals Himself as the promised Messiah, the sower in the earth, who had been prophesied in Isaiah 55:10-13.

And the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given."  Here Jesus begins to reveal to the disciples the purpose of speaking in parables.  My study Bible explains that the mysteries of the kingdom are not merely obscure concepts or some religious truths which are only for the elite, nor is the understanding of the parables just an intellectual process.  Even the disciples find this message hard to understand.  While Jesus taught the same message to all, my study Bible says that it is the simple and innocent who are open to its message.  

For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled, which says:  'Hearing you will hear and shall not understand, snd seeing you will see and not perceive; for the hearts of this people have grown dull. Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.'  But blessed are your eyes for they see, and your ears for they hear . . . "  The quotation is from Isaiah 6:10.  This quotation also appears in John 12:37-41, in the context of those many who gathered to Christ for His signs, but had no faith.  Here, as Jesus speaks to such a great multitude that He must sit in a boat off the shore, His parables are also aimed toward those who will hear and develop faith, out of the multitudes who will not.  My study Bible notes that according to St. John Chrysostom, the prophecy of Isaiah quoted here does not mean that God causes spiritual blindness in people who would otherwise have been faithful.  This is a figure of speech which is common to Scripture, revealing God as giving people up to their own devices (as in Romans 1:24, 26).    What is meant by He has blinded, my study Bible explains, is that God has permitted people's self-chosen blindness (compare Exodus 8:15, 32 with Exodus 10:20, 27).  People did not become blind because God spoke through Isaiah; it is Isaiah who gave his prophesy because he foresaw their blindness. 

As we have been reading through the Sermon on the Mount (Matthew 5 - 7; beginning with this reading from May 9), Jesus has been speaking to His disciples.  That is, He has been addressing His sermon to those who would be His followers, speaking of the particular type of blessedness that belongs to this Kingdom, to those who have faith in Him, teaching His gospel message.  He has been teaching us what it means to be a disciple, to engage in discipleship, to follow Him.   But in today's reading, we skip to chapter 13, where the parables begin, and the lectionary will be giving us these parables in preparation for Ascension Day (which, generally speaking, for the West is Thursday this week, and for the Eastern Churches  falls on Thursday next week).  In tomorrow's reading, we'll receive Jesus' explanation of this foundational parable which He gives to His disciples.  But for today, let us consider what He teaches them here, in response to their question about why He has chosen to begin to speak in parables.  For us today, it remains an important concern to understand why it is that membership in our churches seems to fluctuate so.  Popular ideas in the West have long followed a trend toward a belief in a very materialist-oriented perspective on life.  A false understanding of science seems to imply that we must only trust in what has been proven to us scientifically, but nevertheless there are those who seem to adopt this attitude.  (All science is based on hypothesis; if scientists only accepted that existence was limited to what had already been proven, there would be no science at all; nor would there be constant new discoveries which, in fact, render mistaken what had been previously understood to have been proven.)   In some sense, this "misdirection" of perception, or failure to grasp the mysteries of which Christ speaks, remains entirely pertinent to what we're being taught in the quotation of the prophesy of Isaiah.  Jesus gives us a hint about the failure to hear and see the things He is offering, the lack of perception of the value in the things He teaches.  Although Israel, and particularly its leadership contemporaneous with Christ, is steeped in preparation for the Messiah, in scholarship on the Old Testament, together with tremendous resources from the Second Temple period which was rich in possibility to accept Christ as divine, there are those who cannot nor will not see and hear what He is offering, with faith.  Jesus has spoken of the hypocrisy which keeps us from faith during His teachings in the Sermon on the Mount, for which He will repeatedly indict the religious leadership.  There is the aspect of life lived purely for show, for the praise of other people, which He repeatedly mentions in this context -- and we can surely see at least some of this pattern reflected in a world which now bases so much of its common social exchange on consumed image through social media, or identity which seems to rest solely on how it is reflected back to us through the eyes of others.  It seems common today that there are so many who do not see and do not hear these realities of which Christ speaks, the blessedness of God and mysteries of God's kingdom.  Faith asks us for a perception that comes from a deeper place within ourselves, something subtle, but also essential to identity which is hidden from those without this capacity for perception.  From this perspective, it seems there is something missing from the development which enables us to participate in mystery and to receive what mystery offers us as part of identity and personal growth.  Just as Jesus taught us to rebuke hypocrisy by praying in secret to our Father who is in the secret place and who sees in secret (and to do likewise with practices of almsgiving and fasting), so we must come to understand that a life lived entirely with a consumerist orientation is going to miss out on what is to be grasped from within, in a secret place, even with no one else watching or seeing.  There are things which cannot be apprehended simply by consuming or absorbing what is outside of us or around ourselves.  This is what the parables point to:  images hidden within the story, which feed us something more than the easy fare of spectacle.  That is, things which engage us in a deeper way than the narcissistic drive for competing image or comparing ourselves to others, something other than the tremendous focus only on what appears to us in a material way.  There is a deeper place where life is for us, where we understand that who we are comes in relationship to God and to the righteous way of life to which God calls us in our relations to others, regardless of social demands.  If we think about it, this is part of the reason why the poor (or the poor in spirit) are always dear to God, for their perception is not based solely on what they possess materially.  We start there, in this parable of the Sower, to build an awareness of what this means and what it offers, who the Sower is, and how important it is that we find this way to perceive what is of true value and gives value to all else.  As Jesus teaches, there is a law to this type of awareness, and the kind of abundance He offers:  "For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him."   In Jesus' final statement in today's reading, it is as if we are given another Beatitude from the Sermon on the Mount, and another lesson about what it means to live a blessed life:  "But blessed are your eyes for they see, and your ears for they hear . . ."

Do not be afraid. From now on you will catch men

Early Christian Greek circular "ΙΧΘΥΣ" symbol

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

- Luke 5:1-11

On Saturday we read that Jesus left the synagogue where He had been preaching and entered Simon's house.  But Simon's wife's mother was sick with a high fever, and they made request of Him concerning her.  So He stood over her and rebuked the fever, and it left her.  And immediately she arose and served them.  When the sun was setting, all those who had any that were sick with various diseases brought them to Him; and He laid His hands on every one of them and healed them.  And demons also came out of many, crying out and saying, "You are the Christ, the Son of God!"  And He, rebuking them, did not allow them to speak, for they knew that He was the Christ.  Now when it was day, He departed and went into a deserted place.  And the crowd sought Him and came to Him, and tried to keep Him from leaving them; but He said to them, "I must preach the kingdom of God to the other cities also, because for this purpose I have been sent."  And He was preaching in the synagogues of Galilee.

So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets.  Then He got into one of the boats, which was Simon's, and ask him to put out a little from the land.  And He sat down and taught the multitudes from the boat.   The Lake of Gennesaret is another name for the Sea of Galilee.  Gennesaret was a name for this region where these men fish; it was known for its abundance of both fishing and also agricultural resources.  The Lake or Sea itself is about 13 miles long and 7 miles wide.  Jesus sat down and taught:  sitting is the traditional Jewish position for a teacher.  In the Church this would continue, as some early Christian preachers sat while the people stood (for example, St. John Chrysostom).  A bishop's seat is the symbol of teaching.

When He had stopped speaking, He said to Simon, "Launch out into the deep and let down your nets for a catch."  But Simon answered and said to Him, "Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net."  Jesus tells them to launch out into the deep:  St. Ambrose sees in this command a spiritual invitation -- to give one's life over to the deep mystery of the knowledge of the Son of God.

And when they had done this, they caught a great number of fish, and their net was breaking.  So they signaled to their partners in the other boat to come and help them.  And they came and filled both the boats, so that they began to sink. My study bible suggests that the Lord draws people to Himself by things that are familiar to them.  As He drew the Magi with a star (Matthew 2:2), as He would draw tax collectors by a tax collector (5:39), here He draws the fishermen with  fish (see 1 Corinthians 9:19-23). 

When Simon Peter saw it, he fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!"  Peter's response in the face of divine power is not a rejection of Jesus (contrast with 8:37).  This is in fact a recognition of truth.  Peter, suddenly cast in the light of Christ, responds as do other holy people, by becoming keenly aware of their own unworthiness (compare Isaiah 6:5; Revelation 1:17). 

For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon.  And Jesus said to Simon, "Do not be afraid.  From now on you will catch men."  So when they had brought their boats to land, they forsook all and followed Him.  My study bible says that the great catch of fish is an image of the apostles bringing mankind to the knowledge of Jesus Christ, and it fulfills the prophecy of Jeremiah 16:16.  At Pentecost, an Orthodox hymn declares, "Through the fishermen, You drew the world into Your net."

In Matthew chapter 13, Jesus has a parable which uses the image of a dragnet for the kingdom of God:  it was cast into the sea, where it caught some of "every kind."  Eventually the good were separated from the bad and kept, while the bad were discarded.  Jesus uses this as an image of the Judgment at the end of the age (see Matthew 13:47-50).  In today's reading, the nets that catch the great abundance of fish do so at the command of Christ.  He is the One who holds the keys to the secrets of the world (see Matthew 13:35, quoting Psalm 78:2).  He is the One at whose direction we are able to live a truly fruitful and productive life.  Even the place where these men fish holds great symbolism.  Its name is derived from the word for "garden," most likely meaning "gardens of the prince."   It's also been called "the paradise of Galilee" for its abundance and fertility, both for fishing and in the adjoining plain for agriculture.  The true Prince is the Creator of this world, the One who directs these men where to place their nets for an extraordinary haul of fish.  Fish are in themselves a sign of abundance, fertility, and wealth in cultures around the world.  Moreover, as we know, the first century Greek word for fish (ἰχθύς /ixthys) would come to be known as an acronym or acrostic, a symbol of faith.  Each letter is taken as the first of a word in the following phrase:   Jesus Christ, God's Son, Savior (Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτήρ).  In Greek, these capital letters can be combined atop one another into a circular symbol (see illustration above).  In keeping with the symbolism of abundance, the fish would also come to symbolize the Eucharist and its birth from the multiplication of the fish and the loaves.  These "fishers of men," then are born in today's reading as those whose work, commanded by Christ and in synergy with the Holy Spirit, will produce abundant multitudes.  If we look at the dragnet symbolism of Jesus' parable at the end of Matthew 13, those who will be drawn by the fishermen include all people.  So it is with our churches:   the doors are open to all.  What takes place in the heart in response to the word of Christ and its distribution in the world is a matter for the Judgment at the end of the age.  What Christ gives to each of us is the capacity to become a fisher of men.  It is through His word and instruction that all may come to hear the word.  How each one responds can be as abundant as all the fish in sea; but the question is one for each of us:  How will you respond?  These men leave all to follow Him.  Who guides your life and what you do?

Truly I say to you that this poor widow has put in more than all

 And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms:

'The Lord said to my Lord,
"Sit at My right hand,
Till I make Your enemies Your footstool."'

Therefore David calls Him 'Lord'; how is He then his Son?"

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had." 

- Luke 20:41-21:4

Yesterday we read that some of the Sadducees, who deny that there is a resurrection, came to Jesus in the Temple and asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  And the first took a wife, and died without children.  And the second took her as wife, and he died childless.  Then the third took her, and in like manner the seven also; and they left no children, and died.  Last of all the woman died also.  Therefore, in the resurrection, whose wife does she become?  For all seven had her as wife."  Jesus answered and said to them, "The sons of this age marry and are given in marriage.  But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.  But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'  For He is not the God of the dead but of the living, for all live to Him."  Then some of the scribes answered and said, "Teacher, You have spoken well."  But after that they dared not question Him anymore.

 And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms:  'The Lord said to my Lord,  "Sit at My right hand, till I make Your enemies Your footstool."'  Therefore David calls Him 'Lord'; how is He then his Son?"  Jesus has just finished revealing that the Scriptures proclaim God is the God of the living and not the dead, for all live to Him (see above).  Here, He opens another Scripture, for them to truly hear; but it is a kind of riddle.  He poses it as a question.   David writes, "The Lord said to my Lord . . . ."  The first reference to the Lord refers to God the Father, but the term my Lord refers to Christ.  Christ is the Son of David in His humanity.  He is also David's Lord in His divinity.

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."  Matthew's Gospel includes a lengthy final public sermon given here in the Temple which was a grand critique of the scribes and Pharisees (Matthew 23:1-39).  Luke's Gospel includes this critique of the scribes, which we note is said in the hearing of all the people.  It contains several of the criticisms Jesus levels in the longer sermon in Matthew.  In particular we note a life of what we might call social ambition, a life for show, people absorbed in externals, and thereby blindly self-righteous:  the long robes, the  greetings in the marketplaces, the best seats in the synagogues and the best places at feasts.  And then there is the hypocrisy and  greed mixed in:  they devour widows' houses.  And for a pretense they make long prayers.  We can just imagine the response of the crowds to this open condemnation and pronouncement of judgment on the scribes.  My study bible adds that while these charges were directed against the Jewish leaders of Jesus' time, every word applies equally to those in the Church who behave this way.

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had." According to traditional understanding, God values our gifts not by how much is given, but by how much is kept back.  So this poor widow is counted to have given a great gift, having kept nothing for herself.   Others who give out of their abundance keep plenty back for themselves; in this perspective their gift is far less.

One way we can look at today's reading is to contrast the behavior of the scribes (as described by Jesus) with that of the poor widow.  The scribes operate on the surface of life, and seem to have as goals a world of 'good appearances,' so to speak.  They crave the best seats in the synagogues, greetings in the marketplaces, their long robes and long prayers made for show.  What they want is a sort of social standing that operates as a mask of piety -- while they "devour widows' houses."  And here is the poor widow herself, who gives all she has to the treasury of the Temple.  She's as different from the scribes as she can be.  But what the text doesn't say, but implies, is that she is whole-hearted in her giving and her love for God.  There is nothing phony or pretentious about her.  She is giving all that she has.  And while the wealthy may make a great show of their donations, hers is a very small amount indeed.  It is Christ who observes and draws attention to her donation, which is all she has.  She cannot pretend a piety for show, she cannot command the best seats in the synagogue nor greetings in the marketplace, and she can't wear long robes for show.  All she has is her small gift, a tiny sum of money.  But her real gift isn't just all the money she has; her gift is representative of the all that she is, all that she has, a heart devoted to God.  What we can assume is that her whole life is given over to God.   To live in spiritual poverty is to live as she does.  In the Greek, we can contrast the words that describe the wealthy givers as those who give out of their "excess," while she gives out of her "lack."  She really doesn't have enough to cover her own needs, and does without -- and yet she gives.  This can only be a gift of love.  When you come to that place where you don't have anything to give, and yet you find yourself giving, you are in a place of depth of relationship to God, to God who is love and responding with love.  This is where we find even what we don't have in order to give.  It's a strange sounding paradox, but a true sense of spiritual poverty ("Blessed are the poor in spirit" - Matthew 5:3) is that place where we find we have something to give when it seems that everything is exhausted.  That is the place of real grace, a place where we find our connection to God.  It doesn't matter exactly what one gives, but the fullness of the heart given to God puts us in the place where we find the kingdom -- and more to give that we didn't know we had.  That would include more strength, more encouragement, more inspiration -- all gifts. How can you give more to God?  Where is the place where you find Him and seek His direction?  Let us consider how such humility keeps us from the false life He criticizes in the scribes.   How is this poor widow "full" in ways that even the wealthy are not?  How much is her worth?

Why do You speak to them in parables?

 And the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whosoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled, which says:

'Hearing you will hear and shall not understand,
And seeing you will see and not perceive;
For the hearts of this people have grown dull.
Their ears are hard of hearing,
And their eyes they have closed,
Lest they should see with their eyes and hear with their ears,
Lest they should understand with their hearts and turn,
So that I should heal them.'

But blessed are your eyes for they see, and your ears for they hear; for assuredly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."

- Matthew 13:10-17

In yesterday's reading, we read that on the same day He was spoke (in Monday's reading), Jesus went out of the house and sat by the sea.  And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.  Then He spoke many things to them in parables, saying:  "Behold, a sower went out to sow.  And as he sowed, some seed fell by the wayside; and the birds came and devoured them.  Some fell on stony places, where they did not have much earth; and they immediately sprang up because they had no depth of earth.  But when the sun was up they were scorched, and because they had no root they withered away.  And some fell among thorns, and the thorns sprang up and choked them.  But others fell on good ground and yielded a crop:  some a hundredfold, some sixty, some thirty.  He who has ears to hear, let him hear!"

 And the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given."  My study bible explains that the mysteries of the kingdom are not just esoteric concepts or some body of religious truth that is only for the elite.  Additionally, an understanding of Jesus' parables isn't simply an intellectual exercise, either.  It says, "Even the disciples find His message hard to understand.  Jesus preached and taught the same message to all; but it is the 'babes,' the simple and innocent who are open to the gospel and have faith to receive this mystery, which is the reality of the Kingdom."

"For whosoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.  Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand."  My study bible notes here:  "When one has zeal, he will be given more from God.  But if he does not use what he has, and fails to participate in the life of the Kingdom, God's gifts will be taken away.  This is a hard saying, but true."  I think it points again to our discussion in yesterday's reading, in which Jesus gave us the parable of the Sower.  Jesus wants those who will be pulled in through their own receptivity through what is in their hearts.  The one thing I believe we can liken this to is love, a heart calling to another heart.  This itself is mysterious, and it is connected through the workings of the Father.  This isn't perfect knowledge, it's the calling of love, the drawing in to relationship, communion, participation.

"And in them the prophecy of Isaiah is fulfilled, which says:  'Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull.  Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.'"  This quotation from Isaiah begs us to understand what it is to be healed.  To be truly healed is to be in right relationship to God, to be aware and alert, awake to the love and presence of God and participating with it.  It's an explanation for why He will not offer proofs on demand.  (See Saturday's reading, in which He was asked for a sign, and Monday's in which He spoke of a healed person who becomes seven times worse.)  He wants volunteers; love is not something one compels.

"But blessed are your eyes for they see, and your ears for they hear; for assuredly I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."  The disciples follow Him because they have a sense of Him.  It's not that they understand Him perfectly -- far from it, the Gospels see to it that we understand that.  They don't even fully understand the parable.  (Jesus will explain its meaning in tomorrow's reading.)  What they understand is a kind of love and trust that compels them to follow Christ.  It is He who leads the way, and whatever it is they possess within themselves, it is that which leads them to follow and compels them forward.  Jesus does not come into the world with an army.  He doesn't come with extreme wealth.  He doesn't have glamour.  What He has is His Person, His authority which is an internal authority of identity and not the trappings of the world.  He has His Person.  It is in the truth of that Person that people find something compelling.  It is the spiritual desire in them that truly responds to the call of His voice in the heart.  The Incarnation is present before them, and these "simple" people, these "little ones" who are not in the power elite or the well-to-do or the most educated, for the most part, are those who are called to Him.  They have eyes to see and ears to hear.  There is a spiritual response deep in the mystery of what it means to be a human being, and it is this love and loyalty that compels them forward.  In this ministry, God is revealed as a lover of all, who does not compel (force) us to love Him, but acts with equal opportunity for all of us.  Our spirits cooperate with His Spirit, and Son and Father are also at work within us.   As Jesus indicates, from this seed grows more.