He who is not with Me is against Me, and he who does not gather with Me scatters

 And He was casting out a demon, and it was mute.  So it was when the demon had gone out, that the mute spoke; and the multitudes marveled.  But some of them said, "He casts out demons by Beelzebub, the ruler of the demons."  Others, testing Him, sought from Him a sign from heaven.  But He, knowing their thoughts, said to them:  "Every kingdom divided against itself is brought to desolation, and a house divided against a house falls.  If Satan is also divided against himself, how will his kingdom stand?  Because you say I cast out demons by Beelzebub.  And if I cast out demons by Beelzebub, by whom do your sons cast them out?  Therefore they will be your judges.  But if I cast out demons with the finger of God, surely the kingdom of God has come upon you.  When a strong man, fully armed, guards his own palace, his goods are in peace.  But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils.  He who is not with Me is against Me, and he who does not gather with Me scatters."

- Luke 11:14-23

In yesterday's reading, it happened as they went that Jesus entered a certain village; and a certain woman named Martha welcomed Him into her house.  And she had a sister called Mary, who also sat at Jesus' feet and heard His word.  But Martha was distracted with much serving, and she approached Him and said, "Lord, do You not care that my sister has left me to serve alone?  Therefore tell her to help me."  And Jesus answered and said to her, "Martha, Martha, you are worried and troubled about many things.  But one thing is needed, and Mary has chosen that good part, which will not be taken away from her."  In between today's reading and the verses from yesterday, Jesus teaches His disciples to pray, "Our Father in heaven."

 And He was casting out a demon, and it was mute.  So it was when the demon had gone out, that the mute spoke; and the multitudes marveled.  But some of them said, "He casts out demons by Beelzebub, the ruler of the demons."  My study bible teaches us that Beelzebub was a pagan god, "derided by Jews as 'The Lord of the Flies.'  Here it is a direct reference to Satan."

Others, testing Him, sought from Him a sign from heaven.  My study bible says that "a sign from heaven would be a spectacular miracle validating Jesus' authority.  Jesus refused to do such a sign in His temptations in the wilderness by the devil, and He declines here as well."

But He, knowing their thoughts, said to them:  "Every kingdom divided against itself is brought to desolation, and a house divided against a house falls.  If Satan is also divided against himself, how will his kingdom stand?  Because you say I cast out demons by Beelzebub."  As rulers and kings only rule through the strength and loyalty of their own houses, and fall when betrayed by inner strife or mutiny, then how could Satan's kingdom stand if demons were cast out by the ruler of the demons? 

"And if I cast out demons by Beelzebub, by whom do your sons cast them out?  Therefore they will be your judges."  Jesus is referring here to exorcisms which were a part of Jewish tradition.  Jesus is telling them that if He is accused of using satanic power over demons, then those who cast out demons in Jewish tradition will be judges against His accusers as well.

"But if I cast out demons with the finger of God, surely the kingdom of God has come upon you."  My study bible says that the finger of God is the Holy Spirit.

"When a strong man, fully armed, guards his own palace, his goods are in peace.  But when a stronger than he comes upon him and overcomes him, he takes from him all his armor in which he trusted, and divides his spoils.  He who is not with Me is against Me, and he who does not gather with Me scatters."  Jesus gives an image of Himself as liberator, a spiritual liberator.  He is the stronger man who overcomes, and takes away the armor of the evil one, and divides his spoils.  The image is one of spiritual power and authority, a direct reference to the casting out of the demons that oppress and afflict human beings in the Gospels.  My study bible says of the last sentence here, "This verse is seemingly the opposite of 9:50:  'He who is not against us is on our side.'  Here however, the unique action of gathering or scattering in the issue:  each person does one or the other."

My study bible's note about "gathering" or "scattering" rings home.  In the Greek, the word for "gather" here is συνάγων/synagon.  Its obvious relationship to the word synagogue, a place for spiritual assembly, tells us what Jesus is driving at.  He's emphasizing His power in this realm of spiritual warfare, and the fact that He casts out demons by "the finger of God" or the Holy Spirit.  As we look around in our world, we see a great deal to be concerned about.  There is violence, dissension, misunderstanding, terrible crimes reported in the news, and all around us, people abusing their power -- people who victimize others.  We ask ourselves why this is so.  As believers, we ask ourselves why this is so.  If we remember, we look back to our own Leader, who was also a victim of violence, of corruption, of envy.  His power was not used to prevent His crucifixion.  And I think we have to remember what kind of Liberator He is.  Jesus invites each one of us to gather with Him.  He welcomes us into His kingdom.  But we come as volunteers.  He doesn't compel any one of us to enter.  He invites us.  He welcomes us with love.  It is the oppressive kingdom, the "ruler of the demons" who enters and occupies without consent.  It is the demonic that bullies and scapegoats.  Let us understand, then, what it means to be a part of God's kingdom, to be one of Christ's followers.  It doesn't mean there is no longer evil in the world, nor that our lives will be free of encounters with evil, as was the case with the earliest apostles.  Martyrdom was a byword for the early saints, as it is even in our time for believers in many parts of the world.  But it does mean that we act and live in His name, our good works are done in His name, and every act of healing is a declaration of His power in the world when it is done in His name.  "The finger of God" lives and dwells within us and among us, and it is up to us to be bearers of His light into the world.  He invites us as loving volunteers, not conscripts.  How do you join His assembly?  What is your witness to His kingdom?  We remember He told the Seventy, when they went upon their first mission, "Go your way; behold, I send you out as lambs among wolves."  Let us gather with Him, and remember whose tradition we continue.

Is it not written in your law, 'I said, "You are gods."'?

Then the Jews took up stones again to stone Him. Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?" The Jews answered Him, saying, 'For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God." Jesus answered them, "Is it not written in your law, 'I said, "You are gods." ' ? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him." Therefore they sought again to seize Him, but He escaped out of their hand. And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed. Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true." And many believed in Him there.

- John 10:31-42

Jesus is at the Feast of Dedication in Jerusalem at the temple: it is winter, and this is the festival of lights (or Hannukkah). In yesterday's reading, Jesus once again began a dialogue and confrontation with the leadership of the temple (referred to in the Gospel as "the Jews"). Finally, Jesus states clearly: "I and My Father are one." Today's reading continues from there.

Then the Jews took up stones again to stone Him. Jesus answered them, "Many good works I have shown you from My Father. For which of those works do you stone Me?" The Jews answered Him, saying, 'For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God." In yesterday's reading, I quoted from a note in my study bible that was relevant to the statement "I and My Father are one" and these first few verses of today's reading. I will restate here: "Responding to their question (v. 24). Jesus reveals Himself as fully God: one means one in nature. He was God before the Incarnation, and He remains fully God after that union of God and man in His one Person. The verb are indicates the Father and the Son are two Persons. They are always distinct, but united in essence, will and action. Jesus' bold claim causes a violent reaction: they attempt to stone Him, accusing Him of blasphemy." Jesus' claim is simply unacceptable; it is beyond the conception of the people (the leadership in the temple) who are quizzing Him. But, we will see from the Gospel, there is more to it than that. His presence - and His stated identity - are a threat to their authority and position, their "praise of men."

Jesus answered them, "Is it not written in your law, 'I said, "You are gods."'? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'?" My study bible notes here: Jesus' question comes in response to the Pharisees' charge of blasphemy (v. 33). What the Lord is saying, according to St. John Chrysostom, is this: 'If those who have received this honor by grace are not found with fault for calling themselves gods, how can He who has this by nature deserve to be rebuked!'" The quotation Jesus cites here is from Psalm 82 (verse 6). It's quite interesting, because if we read the psalm we are also given an understanding of man's relationship to God. My study bible notes on this verse in the psalm: "Verse 6 is quoted by Christ in John 10:34 and is God's promise to supply us, by grace, with what He is by nature." This process, in the Eastern church, is called theosis or deification. It is an understanding that by grace, we can become "like God;" that is, we partake of God's strength, righteousness, love -- and the process of faith makes this a deepening journey through life. The psalm itself interestingly speaks of the great assembly of "gods" -- and its practice of injustice, its failure to live up to its potential (or even do its duty) as sons of the Most High.

"If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him." Jesus is quite a skillful defender of Himself, if we look closely at this text. First of all, He cites Scripture as a precedent, in the quotation from Psalm 82 (as noted in the paragraph above). And then He goes on to elaborate. How is He "like God" - like His Father? With Jesus, it is not just a simple question of sharing in the nature of God by grace, but it is a powerful testimony that He "does the works of My Father." If they don't believe what He says, then they can believe the works of the Father that He does -- which testify to this nature in Him. The signs (six so far in John's Gospel), such as the healing of the blind man, are evidence of a deeper reality at work, and they point to Christ's identity in union with the Father.

Therefore they sought again to seize Him, but He escaped out of their hand. And He went away again beyond the Jordan to the place where John was baptizing at first, and there He stayed. Then many came to Him and said, "John performed no sign, but all the things that John spoke about this Man were true." And many believed in Him there. Away from the temple authorities, there is another witness: John the Baptist himself. Many people believed in John and his ministry; he was a very popular prophetic figure among the people. John's followers reason among themselves, and choose to follow Christ.

It's interesting that Jesus appeals to the temple authorities even with the evidence of their own sonship that they should not condemn Him for blasphemy for stating that He and His Father are one. In some sense, we could say that He seeks to "appeal to their better natures." Better nature, indeed, and yet the psalm itself speaks of the injustice in the assembly, while God Himself presides and watches on, wondering when justice will be done:

"How long will you defend the unjust
and show partiality to the wicked?
. . .

"They know nothing, they understand nothing.
They walk about in darkness;
all the foundations of the earth are shaken.

"I said, 'You are "gods";
you are all sons of the Most High.'

But you will die like mere men;
you will fall like every other ruler."

Jesus is calling them to awaken to their own nature, or at least to see in His works what is there. But "they know nothing, they understand nothing. They walk about in darkness." Jesus is at the festival of lights, and He has called Himself the light of the world. In this assembly where there is so little righteousness nor justice, let us consider what it is to be a "son of the Most High" and the great gift we possess of grace. Shall we hold it as dear as it is - with its offer of an everlasting relationship? Or shall we waste it with injustice and unrighteousness, selfish and self-centered, unmerciful behavior? The psalm makes it clear, we have a choice. It always was clear, to the Psalmist, and here through the words of Christ. What will we choose now? Our righteousness is tied to our capacity to perceive light, and the very nature which we are asked to learn for ourselves through the depth of relationship in faith.

No one ever spoke like this Man!

On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water." But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified.

Therefore many from the crowd, when they heard this saying, said, "Truly this is the Prophet." Others said, "This is the Christ." But some said, "Will the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?" So there was a division among the people because of Him. Now some of them wanted to take Him, but no one laid hands on Him.

Then the officers came to the chief priests and Pharisees, who said to them, "Why have you not brought Him?" The officers answered, "No man ever spoke like this Man!" Then the Pharisees answered them, "Are you also deceived? Have any of the rulers or the Pharisees believed in Him? But this crowd that does not know the law is accursed." Nicodemus (he who came to Jesus by night, being one of them) said to them, "Does our law judge a man before it hears him and knows what he is doing?" They answered and said to him, "Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee."

- John 7:37-52

Jesus has secretly gone to the Feast of Tabernacles at the temple in Jerusalem. (That is, not openly, as He will in the Triumphal Entry to Jerusalem and His Passion.) There, the crowds are stirred with opinions about Him. Who is He? A holy man? Is he a deceiver? He speaks before them. See the readings of the past two days: My time has not yet come, but your time is always ready, and Do not judge according to appearance, but judge with righteous judgment.

On the last day, that great day of the feast, Jesus stood and cried out, saying, "If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water." But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. My study bible notes here: "The last day, that great day of the feast is probably the seventh or eighth day of the Feast of Tabernacles. Ceremonies include a procession from the pool of Siloam, carrying water and pouring it as a libation at the temple. This commemorates the water flowing from the rock which Moses struck in the wilderness (Ex. 17:1-7), and provides the context for the Lord's words, if anyone thirsts. Living water (v. 3) is the gift of the Spirit (v. 39) and the new life which springs forth by the power of the Spirit. Christ gives the Holy Spirit, and the believer's heart consequently flows with new life. Christ does not force us, but is always available if we desire Him."

Therefore many from the crowd, when they heard this saying, said, "Truly this is the Prophet." My study bible says, "The Prophet: Many Jews of those days were looking not only for the Messiah (or Christ) but also for a prophet who would be a new Moses, one who would lead Israel out of bondage (Deut. 18:15-19). Reference is often made during the Holy (Passion) Week services to the "Great Moses," especially on Holy Saturday." We understand the turmoil in the crowds: expectations, political intrigue, and the desire for a liberator all compete with Jesus' spiritual message.

Others said, "This is the Christ." But some said, "Will the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?" So there was a division among the people because of Him. Now some of them wanted to take Him, but no one laid hands on Him. A note reads: "We know that Jesus did come from the line of David and was born in Bethlehem, as had been prophesied. But the people think He is from Nazareth in Galilee. Far more significantly, throughout his Gospel John uses occasions like this to bring out the truth concerning Jesus' eternal origin from the Father (see 7:28; 8:14, 23). No arrest could be made before Jesus' 'hour' had come (v. 44)." Again, we see the conflicts in the crowd, the concerns of the people and the political machinations involved. What are their expectations? What do they seek? Are our concerns so different today when we seek guidance or someone to lead us out of problems we face?

Then the officers came to the chief priests and Pharisees, who said to them, "Why have you not brought Him?" The officers answered, "No man ever spoke like this Man!" Then the Pharisees answered them, "Are you also deceived? Have any of the rulers or the Pharisees believed in Him? But this crowd that does not know the law is accursed." My study bible notes: "The enemies of Jesus increasingly scheme to destroy Him. The officers of the temple were sent out to Him in the middle of the Feast (v. 32), and it is now the last day. They came back saying, No man ever spoke like this Man! (v. 46). St. John Chrysostom writes, 'The Pharisees and the Scribes . . . who even witnessed miracles and read Scriptures, derived no benefit from all this. . . . The attendants [the officers], on the other hand, though they could lay claim to none of this, were captivated by a single sermon. . . . For when the mind is open to conviction there is no need of long speeches. Truth is like that' (Homily 52)." I like the understanding of St. John Chrysostom - this message reaches us when our minds are open to it. I also take note that the leadership is scathing in its deprecation of the crowds. It is often our own confidence in what we believe we know that prevents us from learning something new. Their own authority, of course, is supremely important to them.

Nicodemus (he who came to Jesus by night, being one of them) said to them, "Does our law judge a man before it hears him and knows what he is doing?" They answered and said to him, "Are you also from Galilee? Search and look, for no prophet has arisen out of Galilee." A note here reads, "Nicodemus (v. 50) has spoken with Jesus (3:1-21), and may well be on his way to becoming a follower (19:39). Others also believed in Christ, but were afraid of repercussions (12:42). Nicodemus's defense of Jesus (v. 51) is based upon legal grounds: they should first listen to Jesus' words before He is arrested. (See Ex. 23:1, forbidding false reporting; Deut. 1:16, requiring that both sides of the case be heard; see also Josephus Antiquities 14:167.) The Pharisees fail to uphold the law, making a sarcastic response to Nicodemus (v. 52). But their statement condemns them and shows their blindness to Scriptures: the prophet Jonah came from Gath Hepher, a town in Galilee only 3 miles from Nazareth (2 Kin. 14:25)."

We read of the divisions among the people, and between the people and the leadership. Nicodemus speaks out for the proper fulfillment of the law - the just judgment according to the procedures set forth in the law. The Pharisees make a sarcastic remark to Nicodemus: "Are you also from Galilee?" implying prejudice, and also a disparaging rejection of those who are from what was considered Gentile territory. We see ourselves in this crowd: the opinions that indicate people are torn in one direction and another, that reflect their concerns and expectations in life and the state of material affairs, the oppression of Israel by a foreign power, and the temple authorities trying desperately to hold onto their power (in which they have an uneasy cooperation with Roman authorities). Have political situations or our natures ever changed? An interesting twist is here in the name of Nicodemus. A Greek name, it means, literally "victory of the people" or "victory of the assembly." It has reflections in the word "liturgy" which means the "work of the people." Who represents and speaks for the people here, in their interest? Think about the laws of justice and who they are meant to protect. What is being listened to here? Who understands or interprets Jesus' spiritual message? Who can hear it? Let us take note, when we think our own solutions can only come in certain forms. In the turmoil and trauma of the world, can we hear this message? Do our own credentials get in the way? We may need to listen in a whole new way to find what is necessary. We may be missing the good part.

"Martha, Martha, you are worried and troubled about many things. But one thing is needed, and Mary has chosen that good part, which will not be taken away from her." Luke 10:41,42