But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea

 

 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 

'Their worm does not die,

 And the fire is not quenched.'

"And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 

 'Their worm does not die,

 And the fire is not quenched.'

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 

 'Their worm does not die, 

 And the fire is not quenched.'

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

 

- Mark 9:42-50 

 

Yesterday we read that Jesus and the disciples departed from the region of Caesarea Philippi and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me." Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward." 

 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea."  My study Bible comments that little ones include all who have childlike humility and simplicity, all who are poor in spirit.

"If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'"  My study Bible comments that Christ's references to mutilation in today's passage (cut it off, pluck it out) are illustrations of decisive action to avoid sin.  They are not advocacy for literal amputation.  These images also apply to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  Jesus quotes from Isaiah 66:24.  Here we may consider the transgressions and selfish actions which a hand may commit against little ones; it reaches out to strike, or to grab something that does not belong to oneself.  A hand may point an accusing finger against the innocent.

"And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'"  A foot may trespass over boundaries not meant to be crossed, into territory where we don't belong.  It may be used to kick another, especially harmful to a "little one."  Let us note that such abusive actions may also be figurative, illustrative of actions that take place on a social or personal level of harm, insult, or injury in a psychological sense.

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'"  An eye covets what does not belong to oneself, or it looks with envy and malevolence.  Our eye may also be "bad" or "evil" in the sense that we don't properly see the person we behold, but cast them in a false negative light. 

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."  To be seasoned with fire is to be tested to see if one's faith and works are genuine, my study Bible teaches.  See 1 Corinthians 3:11-15.   As Jesus says every sacrifice will be seasoned with salt, He quotes Leviticus 2:13.  There, my study Bible explains, salt stands for the remembrance of God's covenant with God's people.  Because salt had preservative powers, was necessary for life, and has the ability to give flavor, it takes on religious and sacrificial significance.  To eat salt with someone, my study Bible adds, meant to be bound together in loyalty.  See also Matthew 5:13 in the Sermon on the Mount, in which Jesus calls believers "the salt of the earth."

Jesus seems to take great care here to caution the disciples against abuses of power -- especially abuses of the "little ones" in the Church.  These little ones can be thought of as all those who are humble, as my study Bible says, and those without clout or power, who come to faith within that framework of the poor in spirit who need and depend upon God and their faith.  As we know all too well thanks to popular notions of psychology, abuse (especially to the powerless, "little," or humble) often leads to great harm to a person -- making it that much more likely they will sin and pass on that harm and abuse to others.  We would do well to remind ourselves over and over again that the whole point of Christ's teaching is here, when He says, "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea."  To cause one of these little ones to stumble could mean to place a stumbling block or snare before them, such as false or misleading teachings that include abuses of power by those who would be hierarchs or authorities in the Church.  Such stumbling blocks and temptations may also include various forms of abuse itself, of which we have become all too aware in the Church, or practices that scandalize the little ones and help to drive them away or to reject the faith.  Recovery from such stumbling blocks and scandals can be long and hard, and one must overcome one's own bad experiences in order to return to the road of faith, especially within the Church.  When we look at scandals, abuses, and bad practices, particularly within the purview of the Church -- or even by believers who are, after all, representatives to the world of our faith -- then we should think of these verses.  They are strong (indeed, the strongest possible) advocacy by Jesus to look to our own behaviors and take all measures to correct them.  This is the case even if changing one's own habits feels as difficult as cutting off a cherished body part (a hand, a foot, an eye).  Christ's thrice-repeated reminder of an eternal torment (Isaiah 66:24) is the strongest possible warning against offenses that cause the little ones who believe in Him to stumble.  Equally stunning is His remark that it would be better for him if a millstone were hung around his neck, and he were thrown into the sea."  Since we know that Jesus does not choose words flippantly or lightly, we'd better pay close attention to that word, "better," for this is again a dire and stark warning.  In Luke 12:48, Jesus says in reply to a question by Peter, "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more."  Therefore we must consider that the greater the responsibility, and the more understanding we have of our faith, the more incumbent Christ's warnings become for us.  For it is yet another temptation to let greater authority persuade us that we may relax our own diligence and self-awareness.  In truth, the need we have for vigilance in this respect only grows in such circumstances.  Perhaps that's why it is wisdom to consider that whoever desires to be first shall be last of all and servant of all.  As we are each ambassadors for our faith in some sense, as we may each represent our faith to others, Christ's words remain essential to our awareness.  Let us consider as well another teaching from yesterday's reading, that when we behold one of the little ones who belong to Him (in His name), we not only behold Christ, but also the Father who sent Him.  Once again, as we remind ourselves that we are in Lent, let us receive Christ's words with all the seriousness with which He gives them to us.

Therefore what God has joined together, let not man separate

 

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

But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

 

- Matthew 19:1-12 

 

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

 

  Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."   Let us note that the text tells us that Jesus has now left Galilee, and has come closer to the region near Jerusalem.  For the moment He is in territory to the east, in the region of Judea beyond the Jordan (often called Perea in the shifting regions ruled for Rome - see map).  Nonetheless Christ is now in Judea, and so the Pharisees come testing Him.  The basis of their test, as my study Bible explains, is Deuteronomy 24:1-4.  It says that God's condescension, or allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1 and 2.  With authority, my study Bible comments, Christ adds His own clear prohibition against divorce here.  (See also Matthew 5:31-32; Malachi 2:13-16.)  Christ names sexual immorality as a basis for divorce, which shows that a marriage bond can be destroyed by sins which are effectively abuse of the marriage.  In the early Church, my study Bible notes, the permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion, in all cases acknowledging the spiritual tragedy of such circumstance.

 

 But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."  My study Bible comments that Christ steers the disciples toward an understanding of the holiness of virginity -- this is not as a rejection of marriage, but rather it is a special calling for those to whom it has been given.  Eunuchs were men who had been castrated, my study Bible explains, whether by birth defect, disease, or mutilation, and often they were employed to guard women of nobility.  But here Jesus uses the term figuratively for those who freely choose lifelong celibacy for the kingdom of heaven.  This kind of consecrated virginity is not to be confused with any form of self-mutilation, which was condemned by the Church at the First Ecumenical Council (AD 325).  See also 1 Corinthians 7:7, 25-38.

Although in a very modern cultural setting, celibacy is not widely known nor necessarily understood, there is a very long history of celibacy as part of a commitment to religious life.  This extends even before Christianity, and into many religions.  In this sense, as Jesus describes it here, celibacy is a kind of commitment like a marriage bond, but it is marriage to the Church, or to Christ, first in one's life.  I have a personal friend for whom celibacy has become a choice in life that came along with his growth in the Christian faith and his commitment to this life.  Celibacy for him has been a pathway to greater growth, to more strength and discipline in his life, to putting himself and his life in better order than it had ever been.  This commitment has also come along with a growth in facing various fears of life and conquering them.  We should not underestimate the power of such commitments and their significance throughout history.  Moreover, here this type of celibacy is linked to a conversation on marriage and prohibitions against divorce.  We might not think they go together, until we stop to consider what Jesus is really saying here.  What Christ explains (and we can also read this in the Old Testament, in the verses cited in Malachi 2:13-16) is that both marriage, and the kind of celibacy He describes here, come under the bonds first of a commitment to God.  As the marriage is sanctified and upheld by God, so is celibacy "for the kingdom of heaven's sake."    Both are, at the heart of the matter, about love.  They are a commitment to God who is love, expressed and made commitment to in different ways for those who are called to either way.  As Jesus puts it, for those "to whom it has been given."   Within the bond of marriage, and of learning love for one another in this context, but also in the commitment to faith through celibacy, both become roads to love -- to knowing and living love as guided and given by God.  In this context, sin becomes abuse of a marriage bond, either literally or figuratively.  And when we think about what righteousness is, this makes sense, as true righteousness means "right-relatedness."  It is God who mediates our relationships with one another, and this is the idea for which we strive in life, the way we ask to be given and in which we are corrected and disciplined, and in which we grow and blossom in expressions which at heart are those of love.  When St. Paul speaks of the fruit of the Spirit in Galatians 5:22-23, what he is describing are qualities produced in us as fruits of love which we learn and "sprout" through the love of God and sharing in the life of God for us.  If we think of marriage as part of this commitment to love, we understand marriage as a layperson's way to learn real sanctity, growth in the love of God and what that means and what it can produce.  And so it is with a commitment to celibacy; we are meant to grow into the person God calls us to become either way.  Let us consider -- even in a modern context in which sexuality can easily become a form of idolatry and of objectifying other human beings -- what it means to put God first, to understand ourselves as children of God who continue to grow and have much to learn about love and about the righteousness that teaches us peace and the ways in which we relate to neighbor.  For God is love, and this is the purpose of both a sanctified virginity and a holy marriage.

 

 

 

 

 

 

But let your "Yes" be "Yes," and your "No," "No." For whatever is more than these is from the evil one

 

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's thrown; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."

 

- Matthew 5:27-37 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  In yesterday's reading, Jesus taught, "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

 

  "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study Bible explains that the issue here is not the God-given mutual attraction of men and women, but the selfish promptings of lust.  Sin does not come out of nature, it says, but out of the distortion of nature for self-indulgence.  Thoughts that enter the mind involuntarily are not sins, but temptations.  They only become sins when they are held and entertained.  It's important to emphasize the selfish component of what is being discussed here, which leads to viewing and using other human beings in a materialistic way.

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  My study Bible says that this imagery isn't to be taken literally, but rather refers to decisive action to avoid sin and to continue in purity.  Jesus repeats this imagery in Matthew 18:8, in discussions regarding the use of power and notions of what constitutes "greatness" in His Church.  One's right eye is considered precious, but if one's gaze is meant to covet or own another, or to look upon another with kind of lust that leads to abuse, it is necessary to make a correction.  One's right hand may reach out selfishly to harm or to seek to grasp what does not belong to oneself, to reach beyond a proper boundary.  The imagery implies that something one cherishes may be causing one to sin grievously, and thereby must be let go.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorces (see also Matthew 19:8-9), and emphasizes the eternal nature of marriage, my study Bible tells us.  The possibility of divorce on the grounds of sexual immorality makes it evident that marriage can be destroyed by sin, such as abuse.  

 

 "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's thrown; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  My study Bible comments here that trust cannot be secured by swearing an oath by things that are not in the possession of human beings anyway -- the only answer is simple integrity.  

Jesus tells us all, "But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  It would seem that these words of advice from Christ put a great deal of emphasis on meaning -- on lending true meaning to the language we use, our communication with others.  For if our "Yes" is truly "Yes," and our "No" is truly "No," then what we have done is maintain a meaning and integrity that goes beyond simply personal responsibility.  We will have, in fact, restored language to its power and potential, and even more importantly, to its truth.  And there we get to the crux of what Christ means and who He is.  Jesus will teach us that He is the way, the truth, and the life (John 14:6).  He will call the Spirit, the "Helper" whom He will send, the "Spirit of truth" (John 16:13).  At the same time, He calls the devil the "father of lies" and says that "there is no truth in him" (John 8:44).  In the Revelation we're told that those who will remain outside the city of God, with no access to the tree of life, will include "whoever loves and practices a lie" (Revelation 22:14-15).  So, in Christ's statement here in the Sermon on the Mount regarding our use of language, there is a great deal to be discerned about what it means to have integrity, especially in terms of whether or not the words that come from our lips contain integrity and meaning, are blessed with truth, and do not constitute lies.  So much, in fact, hangs on the need for our words to convey their true meaning, that Jesus includes these specific teachings in the Sermon on the Mount, and advises us to lay aside swearing and oaths, and all manner of seeming vehemence, and simply let our "Yes" be "Yes," and our "No" be "No."  For when an individual begins to allow one's own word to become corrupted with lies and dissembling, with self-delusion or misleading statements, that leads to a corrupt way of life, corrupt practice.  When this becomes a habit for a person, or within a family, or a society, then the false and misleading use of language becomes an increasingly corrupting influence.  We can see this throughout history in the use of language as a political tool, the corrupting use of images to convey a false sense of values where there is none, of integrity where it doesn't exist, of promises that turn out to be lies.  In Nazi Germany, what was called the Ministry of Public Enlightenment and Propaganda relentlessly cranked out self-serving images and slogans in deliberate effort simply to gain and hold power.  The same can be true of many totalitarian regimes in various countries and using various political systems.  And, of course, with the use of corrupting language, the same can happen in a country we consider a democracy -- simply because a "Yes" is not really "Yes," and "No" is not simply "No," but false and misleading statements, slogans, and platforms are used to mislead and to corrupt.  It is we who must make up our minds to follow Christ in His advice about our own language and its integrity as the only certain way to begin to put a halt to ever-widening circles of corruption that are started simply through propagandistic lies, slogans meant to mislead, language used simply to gain power through half-truths and smokescreens.  While the world will continue to entertain misleading notions and utopian promises, we can begin to look at Christ's truth -- for He is the One who doesn't sell us short and doesn't sugar coat a mission of truth.  We look to Him to teach us and guide us, even within a maelstrom of competing images, interests, and public voices designed to turn us one way and another, to gain someone power and authority, to point us in one direction that serves a false god with a narrative that takes us down a rabbit hole whose destructive effect on human beings we only see with hindsight.  If we start to practice His way, to let our "Yes" be "Yes" and our "No" be "No," then we will have begun to stop the spread of the falsehood, to take a stand against misleading, to start with ourselves to join in His integrity.  It is Christ who says to us that whatever is more than this is from the evil one.

 
 

 

 

Of such is the kingdom of God

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

- Mark 10:1-16

Yesterday we read that Jesus taught (following upon His earlier teaching here), "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'  For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  Jesus has come nearer to Jerusalem, and here across the Jordan the Pharisees come to Him to test Him.  The question of divorce was an important one in Jesus' time, and it was highly contested among the different influential parties of the Council.

And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  Jesus immediately asks, "What did Moses command you?" and quotes from the Scriptures to frame His answer with a particular understanding (Genesis 1:27, 5:2; 2:24).   In Christ's time the Sadducees were in favor of easy divorce, but the Pharisees actually were closer to Jesus' position, and there were also complications regarding divorce and money.  It wasn't a simple matter.  But my study bible notes that in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in His time, Christ repeatedly condemns divorce (see also Matthew 5:31-32, 19:8-9, Luke 16:17-18).  Instead, Jesus' emphasis is on the eternal nature of marriage.  In private, His emphasis to the disciples becomes even more starkly clear on the matter.  In Matthew's Gospel, Jesus includes the possibility of divorce on ground of sexual immorality, which my study bible notes means that the true nature of marriage can be destroyed by sin.  The early Church would expand grounds for divorce to include threats to a child's or spouse's life, and desertion.

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  My study bible cites Theophan, who comments that the disciples rebuked those who brought little children to Christ as they were "unruly" and also because they presumed that children "diminished His dignity as Teacher and Master."  But Christ plainly shows that His thinking is completely different on the subject, and instead sets little children as an example of those who will inherit the kingdom of God.  Therefore, in the Orthodox church as well as other denominations, children are invited (even as example to adults) to participate in the Kingdom through prayer, worship, baptism, chrismation, and Communion. 

 It is plainly of note that immediately after a teaching on the eternal spiritual nature of marriage, there is a teaching about children.   For the Orthodox, children are not seen as the purpose of marriage -- rather it is this depth of union that is emphasized, and understood as the layperson's way of sanctity or theosis.  Children, on the other hand, are blessings.  As the disciples are taught that it is their sacrifice and service that makes them truly great (see the past two readings here and here), so the same is true for those who are married in the Church.  It is important to understand that this is in the context of a spiritual nature of marriage emphasized by Christ, and that we are not alone in struggling to make marriage good.  Marriage in the church comes in the context of everything else in the Church, and we should not see it as a separate "secular" struggle, but as relationship and communion that always needs and has spiritual help in the context of love of God and the presence of Christ and the Holy Spirit.  As we struggle in marriage, so we are to understand the need for spiritual discernment and help.  In this context, we must also view that which destroys marriage, and understand that the true nature of marriage can be abused and destroyed.  Violence of any kind comes into play here, as does abuse or exploitation.  Moreover, Christ frames His answer to the disciples on particular grounds, quoting from Genesis.  Let us note there is no partiality in this answer toward who does the "work" of making a good marriage; we are formed male and female according to the quotes Jesus gives us from Scripture.  Moreover, as Jesus is apparently addressing men (and certainly that would include the Pharisees), He tells them, "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh."   Let us note, this is a clear command for loyalty not to a man's own understanding from his home and family, but rather to the woman to whom he is joined -- and that this union is as one flesh.  The emphasis is on union and loyalty; in this image, whatever may harm one party also harms the other, and to treat the other with care for their "good" is to receive good as both are one flesh.  Moreover, how would the concept of "one flesh" be possible except within a spiritual understanding and dynamic to marriage?   This metaphor of one flesh cuts to the heart of the understanding that each must be acutely conscious of what is good or bad for the other, and to live accordingly.   Abuse comes in the form of what harms this union based on such an understanding of what one flesh entails, and thus destruction through sin.  Let us consider the depth of help present to us on spiritual terms for marriage, and how marriage is "communal" in nature and based in the broader communion of saints of the Church.  Without this understanding -- that we are not merely two individuals thrown together who must learn how best to live with one another, but rather were made for mutual love and the respect that goes with that -- then we fail to grasp the true spiritual concept of marriage and also the help in prayer and faith present to us.  Moreover, if divorce becomes necessary, then that also must be in the context of the spiritual welfare of the parties involved.  It makes it clear that abuse is not a spiritual value.  Indeed, for Christ, all of the law and the prophets are summed up in two commandments:  to love the Lord our God with all one's heart and spiritual and soul and strength, and to love neighbor as oneself (Mark 12:30).  Marriage is meant to be the intimate proving and testing ground for love and communal respect, a place of shelter and nurture for the little children of whom Jesus says "of such is the kingdom of God."  Of course, children as blessings are the product of what is meant to be a spiritual union.   Let us consider our roles as those who participate in and share the love of God through worship with one another -- and let us consider what constitutes abuse of that communion and of the depth possible through marriage.  Elsewhere Christ offers us a choice between love of God and love of mammon; He also calls mammon "unrighteous" (see Luke 16:9-13).  What is unrighteous is a picture of life as merely material and pure competition.   So should it be with our understanding of marriage and its significance:  we're offered a rather stark choice between the love characteristic of God, shared with us and among us, and a picture of injustice (unrighteousness).  Everything depends on our priorities, what we choose to put first.  Let us consider our unions with one another and what they truly mean in terms of their significance on spiritual terms.

For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt

 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where

'Their worm does not die,
And the fire is not quenched.'

"And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where

'Their worm does not die,
And the fire is not quenched.'

"And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where

'Their worm does not die,
And the fire is not quenched.'

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

- Mark 9:42-50

On Saturday we read that Jesus and disciples departed from the region of Caesarea Philippi (after a dispute with some scribes), and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And he sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."

 "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea."  My study bible explains that little ones include all who have childlike humility and simplicity, all who are poor in spirit.  We recall from Saturday's reading (above), that Jesus taught, "For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."  Here, He begins solemnly to teach the disciples their duty, as those who will be the bishops of the Church, and to charge them most solemnly with responsibilities toward those who will seek Him through them, those who will be in their charge.  He is still teaching them what it means to be "great" (see Saturday's reading, above).  There are severe consequences to the abuse of power.

If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'"  My study bible suggests here that the reference to mutilation is an illustration of decisive action to avoid sin and does not advocate literal amputation.  This also refers to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26, 1 Corinthians 5:5).  As Jesus is referring to the abuse of  the "little ones" in His Church (that is, those of lower status and power than the disciples who will be the bishops), He uses images illustrative of any kind of "trespass."  A hand may strike at another, or grasp what doesn't belong to it.  A foot treads where it doesn't belong, into things which are not one's business.  An eye may lust with greed or desire upon what doesn't rightfully belong to oneself.  In Matthew 5:27-30, Jesus speaks about adultery.  Addressing men, He uses similar language regarding covetousness for another's wife.  There He speaks of removing an eye or hand (the eye that looks with lust, the hand that grabs what doesn't belong to it), rather than the whole body being cast into hell.  The image of the worm and the fire is from Isaiah 66:24, itself a dire prediction about the fate of those who transgress against God.  Jesus' "bottom line" here is that simply because they are His disciples, and for all those who follow who will be authorities in the Church, their positions give them greater responsibility to treat the littlest and most powerless with care, not leeway to do as they please.  Discipleship demands reciprocally more of those with greater authority.

"For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."   My study bible says that being seasoned with fire means being tested to see if one's faith and works are genuine (see 1 Corinthians 3:11-15).  When Jesus tells us that every sacrifice will be seasoned with salt, He's quoting Leviticus 2:13, in which salt stands for the remembrance of God's covenant with God's people.  Salt was the ancient world's preservative, before refrigeration; it is also anti-bacterial.  Moreover, salt is a fixative, long used to make dyes adhere to fabric.  My study bible says that because of its preservative powers, necessity for life, and ability to give flavor, salt had religious and sacrificial significance.  Moreover, to eat salt with someone meant to be bound together in loyalty.  In the Sermon on the Mount, Jesus taught His disciples, again using the image of salt:  "You are the salt of the earth; but if the salt loses its flavor, how shall it be seasoned? It is then good for nothing but to be thrown out and trampled underfoot by men."

Fire is an important image in the context of Scripture.  If we look closely at the many references to fire, we see that it is an image for the energies of God in various forms.  The angel of the Lord appears to Moses out of a bush that seems to be burning with fire, and yet is not consumed; moreover, God calls to Moses from the midst of this bush (Exodus 3:1-4).  We read that the Lord went before the Israelites, leading them as a pillar of fire (Exodus 13:21).  From evening until morning, it was above the tabernacle like the appearance of fire (Numbers 9:15).  The glory of the Lord was like a consuming fire on top of the mountain (Exodus 24:17).  Moses reminds the people that the Lord talked to you face to face from the midst of the fire (Deuteronomy 5:4).  But when there was rebellion against Moses and the Lord of Israel, a fire came out from the Lord and consumed those offering incense to a false god (Numbers 16:35).  In Daniel's vision of the Ancient of Days, the throne is a fiery flame, and its wheels a burning fire (Daniel 7:9), and a fiery stream passes before Him (Daniel 7:10).  In front of Gideon, the angel of the Lord put out a staff and fire came out of the rock to consume his offering of meat and unleavened bread (Judges 6:21).  A chariot of fire, drawn by horses of fire, takes Elijah by whirlwind into heaven rather than death (2 Kings 2:11).  When a foreign surrounds them, Elisha prays that a young man might have his eyes opened, and he sees a mountain full of horses and chariots of fire all around Elisha (2 Kings 6:16-18).  These are only a handful of images of fire associated with the energies of the Lord.  We cannot presume that the image Jesus gives us is something separate, a different energy that also belongs to God.  Rather "hell" is a place where the energies of God burn away and purify that which is not compatible with those energies, the things we cling to that keep us separate from God.  In the letter to the Hebrews, St. Paul quotes from Proverbs 3:11-12:  My son, do not despise the correction of the Lord, nor be discouraged when you are rebuked by Him; for whom the Lord loves He chastens, and scourges every son whom He receives (Hebrews 12:5-6).   In the same chapter, St. Paul repeats the message that "the Lord your God is a consuming fire, a jealous God" (Deuteronomy 4:24).  This seemingly dual action or nature of the Lord for both correction and love is really one and the same; as God's energy is one.  St. John tells us that God is love (1 John 4:8).  But love has something to teach us, is something we strive to emulate and become a part of -- and that which is incompatible with love is burned through its actions.  When we cling to and make a part of ourselves that which is separate from God, when we refuse to cut off those things that are offensive to this love, so we experience the burning of the eternal fire of God, and this gives us the image of hell.  For the Orthodox, it is often said that hell is not a place nor a description of any location.  It is rather a state of mind.  All of these examples from Scripture, in both Old and New Testaments, point to one common theme:  that what God offers us through grace and God's nature as love is a kind of discipleship that teaches us something, designed to get us somewhere, to make something of us.  For those who would assume responsibility in the Church, it means bearing a responsibility to others -- and especially to those without power and authority -- to act within and bear that love as Christ's servants and messengers.  That requires of us a discipline, a willingness to sacrifice the hand or foot or eye that offends and goes where it shouldn't go.  It requires of each of us a personal commitment to be made into something, to grow, to be good disciples, and to accept and implement correction first of all to ourselves where it is needed.  There seems to be a modern falsehood (perhaps we may even call it heresy) that assumes love is mere indulgence of all our whims and desires.  Let us consider the jealous God who is a consuming fire, the God who loves us -- who is love -- and who calls to become "like Him," in whose image and likeness we are made.   For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.   This is the fire of love, the salt of love.

But let your "Yes" be "Yes," and your "No," "No." For whatever is more than these is from the evil one

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery.

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."

- Matthew 5:27-37

We are currently reading through the Sermon on the Mount, chapters 5-7 of Matthew's Gospel (beginning with Monday's reading).   Yesterday we read that Jesus taught, "You have heard that it was said to those of old, 'You shall not murder, and whoever murders will be in danger of the judgment.'  But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment.  And whoever says to his brother, 'Raca!' shall be in danger of the council.  But whoever says, 'You fool!' shall be in danger of hell fire.  Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way.  First be reconciled to your brother, and then come and offer your gift.  Agree with your adversary quickly, while you are on the way with him, lest your adversary deliver you to the judge, the judge hand you over to the officer, and you be thrown into prison.  Assuredly, I say to you, you will by no means get out of there till you have paid the last penny."

  "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  Jesus quotes from the Law regarding adultery (Exodus 20:14, Deuteronomy 5:18).  My study bible says that what is at issue here that Jesus discusses isn't the God-given mutual attraction of men and women.  Rather Jesus is speaking of the selfish promptings of lust.  Sin isn't what nature gives us; sin is rather the distortion of nature for self-indulgence, a kind of greed.  Thoughts that enter our minds involuntarily are not sins.  They are temptations.  They are only sins if held, entertained, nurtured.  Jesus speaks of the importance not only of self-knowledge and self-awareness, but our own capacity for self-mastery -- to put away what feels like a part of us but really isn't healthy for the whole of us, and would tend to drive the whole in a self-destructive path.  My study bible says that Jesus' striking imagery is not to be taken literally; it rather refers to decisive action to avoid sin and to continue in purity.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In Jesus' time, there was easy access to divorce under the Mosaic Law, and a great deal of misuse of divorce.  In fact, there was dispute about divorce between various parties, with the Pharisees coming closer to Jesus' point of view.  Jesus repeated condemns divorce because of misuse (see also 19:8-9).  Instead, He emphasizes the spiritual and eternal nature of marriage.  It is a way of understanding the union of persons with immortal souls.  The possibility of divorce on the grounds of sexual immorality expresses the concept that marriage can be destroyed by sin.  Even our relationship to God is subject to abuse; in this sense it is a fundamental concept of community and love to understand what can be broken by sin and hence abuse.   The implications of the necessity and power of repentance and forgiveness also are evident here in this example.

"Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."   My study bible says here that trust cannot be secured by swearing an oath by things that are not in man's possession anyway.  The only assurance is by simple integrity.

What does it mean that our word is our bond?  In marriage we give our word as commitment.  In some sense, all of today's reading focuses on integrity.  What does our word mean?  In yesterday's reading, Jesus gave us the example of name-calling as akin to murder.  Today we consider what marriage vows mean, and how bonds can be broken by sin, by abuse.  In this light, it is not so strange also that Jesus gives us a teaching about swearing oaths.  By what is our word worth something?  Where is our integrity found?  It may be strange to consider, but once again we come back to the importance of language, of words.  Are our words worth listening to?   Ironically, perhaps, in the age of the internet, the impact of our words, the evaluation of whether what we have to say is worthy of giving voice to those words, is both more needful and more forgotten than ever.  As fast as a person can tweet out a message or post something on Facebook (or even a blog like this one), our words slip into an expanding whirlwind of what it is that passes for commerce, participation, and community.  Rather than drawing us together, thoughtless iterations draw us apart, making actual communication seemingly lesser and lesser.  News which used to be counted upon for factual understanding of events in our world now takes on characteristics of egging on one side or another, for who knows what actual purpose or interest -- and increasingly rather than being able to sort facts for truths we can count on, "news" takes on the appearance of pure conflict without enough substance to give us actual analysis or ability to sort fact from fiction.   It all comes back to Jesus' words here about integrity, what we will swear by, what we can put our own trust into, and what our commitments mean.  When language becomes abused, when our word means nothing but is meant merely to sell or attract attention or distract attention from elsewhere, meaning goes by the wayside.  We're no longer able to trust, and for the public trying to find its way to truth and understanding, obscurity becomes more profound, reality hidden far behind publicity.  Perhaps the most healing act we are capable of making in such confusion is the measured use of our words, and most especially a high value placed on our own integrity.  As my study bible points out, in the end we really own nothing but our own word.  Let us make certain, in the whirlwind of chaos in which we may find ourselves, that our own words have the worth He asks of us.

What God has joined together, let not man separate

 Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."

They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."

His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

- Matthew 19:1-12

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

 Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."   The Pharisees come to test Jesus on the basis of interpretation of the Law.  The basis for the test is Deuteronomy 24:1-4.  My study bible says that Jesus' emphasis here is on the fact that God's condescension, or allowance for human weakness, doesn't override the original principle of permanent monogamous marriage as revealed in Genesis 1 and 2.   For the sources of Jesus' quotations, see Genesis 1:27 and 5:2, and Genesis 2:24.  His words enshrine marriage as a sacrament and institution of God.  It's important that we understand the emphasis on love and community.   This is particularly so within the context of all of Jesus' teachings on community as created and upheld by God and faith.  Our recent readings have been all about what kind of community He institutes, emphasizes, and upholds.

They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."   My study bible tells us that the permissible reasons for divorce were expanded in the ancient Church to include threat to a spouse's or child's life and desertion, in all cases acknowledging that such a situation was a spiritual tragedy.   It is clear in all cases that what is given and upheld in spiritual truth and with divine help can be rejected, spurned, and bonds harmed and abused by human choice.   That all reflects, as well, our relationship with God and our care of all bonds that extend from it.

His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."  Jesus is speaking of those who, in their dedication to the Church, sacrifice marriage.  We know that among the disciples, there were those who had families.  Clearly one is Peter, in whose home Jesus spends time and whose mother-in-law was healed by Christ.

Jesus speaks of marriage in the context of teachings about community.  That is, what kind of community He wants us to have.  Although the text tells us that Pharisees have come to question and test Him, and that He's traveled to "Judea beyond the Jordan" since His previously-reported talk to the disciples, there's still continuity in the text.  The Gospel takes us directly to this report of Jesus' response to the Pharisees, and both His talk on marriage and on Church discipline and forgiveness are related to the essential understanding of what creates community for us.  The bottom line:  He creates community, God creates community.  How?  In marriage we see this central understanding that God merges people together.  In the sacrament of marriage, "the two shall become one flesh."  Jesus makes it clear that it is God's power at work in this when He says, "What God has joined together, let not man separate."  Just as He is in the center of community in the Church ("where two or three are gathered together in My name, I am there in the midst of them"), so God is in the center of marriage, helping this process of two becoming one flesh.  Jesus clearly let it be known that we're capable of breaking the bonds of community by failing to acknowledge how we abuse those bonds.  The same is true of marriage and, indeed, of our own relationship to God.  This isn't God's failure:  we have the freedom to choose to respond to God's love, or not.    It isn't a failure of God's love, either.  Jesus has come into the world as God in the flesh in order to teach us what love is and does; in other words, what truly makes for community, and these teachings figure squarely in the middle of that.  So when we approach marriage let us consider what makes for these fast bonds of community and also of the bonds of marriage which merge two people together.  What are the ways in which we may abuse -- and lose -- either?  What does it mean to sin in the context of community and marriage bond?  This is the clear emphasis of Jesus, His repeated teaching no matter what the form.  Whether He is speaking of the "least of these" or repentant tax collectors, or a woman who is cast off because of the hardness of heart of a husband in His own time, everything is about the bonds of love -- the love He seeks to teach as the true cement of community, and the sin that breaks community apart and abuses relationship.  So we should put all consideration of sin in this context.  Many times I hear people talk about "victimless crimes."  But if we consider what we do that hurts community, even if we think we are only abusing ourselves, we might see how the effects of sin expand to harm others with whom we are also in relationship.  Let us consider His teachings, and take whatever we do in this context as seriously as He asks us to.    If you think about it, "what God has joined together, let not man separate" can apply to so many places we haven't considered, even outside the immediate context in which Jesus is teaching today.