I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat

 

 Jesus departed from there, skirted the Sea of Galilee, and went up on the mountain and sat down there.  Then great multitudes came to Him, having with them the lame, blind, mute, maimed, and many others; and they laid them down at Jesus' feet, and He healed them.  So the multitude marveled when they saw the mute speaking, the maimed made whole, the lame walking, and the blind seeing; and they glorified the God of Israel. 

 

 Now Jesus called His disciples to Himself and said, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And I do not want to send them away hungry, lest they faint on the way."  Then His disciples said to Him, "Where could we get enough bread in the wilderness to fill such a great multitude?"  Jesus said to them, "How many loaves do you have?"  And they said, "Seven, and a few little fish."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and the fish and gave thanks, broke them and gave them to His disciples; and the disciples gave to the multitude.  So they all ate and were filled, and they took up seven large baskets full of the fragments that were left.  Now those who ate were four thousand men, besides women and children.  And He sent away the multitude, got into the boat, and came to the region of Magdala. 

 

- Matthew 15:29–39 

 

 Yesterday we read that, following a dispute with Pharisees and scribes from Jerusalem, Jesus went out from there and departed to the region of Tyre and Sidon.  And behold, a woman of Canaan came from that region and cried out to Him, saying, "Have mercy on me, O Lord, Son of David!  My daughter is severely demon-possessed."  But He answered her not a word.  And His disciples came and urged Him, saying, "Send her away, for she cries out after us." But He answered and said, "I was not sent except to the lost sheep of the house of Israel."  Then she came and worshiped Him, saying, "Lord, help me!"  But He answered and said, "It is not good to take the children's bread and throw it to the little dogs."    And she said, "Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters' table."  Then Jesus answered and said to her, "O woman, great is your faith!  Let it be to you as you desire."  And her daughter was healed from that very hour.

 

  Jesus departed from there, skirted the Sea of Galilee, and went up on the mountain and sat down there.  Then great multitudes came to Him, having with them the lame, blind, mute, maimed, and many others; and they laid them down at Jesus' feet, and He healed them.  So the multitude marveled when they saw the mute speaking, the maimed made whole, the lame walking, and the blind seeing; and they glorified the God of Israel.   Christ's healing of the multitudes, according to my study Bible, shows that these Jews actually had less faith than the Canaanite woman in our reading from yesterday (see above).  According to commentary of St. John Chrysostom, Christ healed that woman's daughter "with much delay, but these immediately, because she is more faithful than they.  He delayed with her to reveal her perseverance, while here He bestows the gift immediately to stop the mouths of the unbelieving Jews."

 

  Now Jesus called His disciples to Himself and said, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And I do not want to send them away hungry, lest they faint on the way."  Then His disciples said to Him, "Where could we get enough bread in the wilderness to fill such a great multitude?"  Jesus said to them, "How many loaves do you have?"  And they said, "Seven, and a few little fish."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and the fish and gave thanks, broke them and gave them to His disciples; and the disciples gave to the multitude.  So they all ate and were filled, and they took up seven large baskets full of the fragments that were left.  Now those who ate were four thousand men, besides women and children.  And He sent away the multitude, got into the boat, and came to the region of Magdala.   This second feeding of a multitude is not to be confused with the first (see Friday's reading), for they are two distinct miracles, my study Bible comments.  In the following chapter of St. Matthew's Gospel, it is reported that Jesus chastised the disciples, with reference to the two miracles (Matthew 16:8-10).  My study Bible says that the variance is the number of loaves is significant.  In the first feeding of five thousand, there were five loaves, which symbolizes the Law (the first five books of the Old Testament Scriptures, or Torah).  In today's reading there are seven.  Seven is symbolic of completeness or fullness; here it indicates spiritual perfection.  So, in the first feeding miracle, Jesus reveals Himself as fulfilling the Law; here He shows that it is He who grants spiritual perfection.  My study Bible also asks us to note that these crowds had been with Christ for three days, which is the number of days He will rest in the tomb.  Participation in Christ's perfect, it notes, can only come through being united to Christ's death (see Romans 6:3-5).  

 

 Jesus now meets another circumstance with a miraculous feeding in the wilderness.  Clearly these are understood as two separate events, as my study Bible has pointed out.  But we might ask ourselves why:  why the two distinct miracles?  My study has already cited commentary regarding the differences in the numbers, particularly the seven loaves in this story as opposed to the five in the first feeding miracle.  Seven, it notes, is a number of completeness, of fullness.  In the symbolism of the Bible, it helps to understand the Greek word τελος/telos, usually defined as meaning "end."  But this word means much more than that; it signifies fullness of purpose, something fully played out and manifest.  Therefore it doesn't describe an end so much as it describes the fullness of a plan and its complete fruition.  This is how we should think of the "fullness" of number seven in the seven loaves, and the spiritual perfection my study Bible describes.  There will be no further Messiah, no greater Savior, for the One is here, and it is He who multiplies the loaves and the fishes to feed a multitude.  Not once, but twice, for now something else has happened in between, and that something is found in yesterday's reading, when a Gentile woman, justified by her faith, becomes the recipient of the grace of Christ to heal her severely demon-possessed daughter.  We could also take a look at the number four thousand, and associate it with historical liturgical services of prayer for the world, which bless the four corners of the earth, the four directions, indicating the fullness of the world and all it contains.  (See this example from the Armenian Apostolic Church.)  In the Eastern Orthodox Church, such a liturgical service takes place to commemorate the Elevation of the Holy Cross; it includes a blessing of the four directions of the earth with Cross, affirming the universal nature of Christ's salvation, belonging not just to the world but to the entire created order, the cosmos (κοσμος).  In feeding the four thousand, then, we see the number four symbolically multiplied to indicate the fullness of all that is, and all creatures in existence, all people for all time.  This is the reality of the spiritual perfection offered by Christ, for it is offered for all, even to those souls in Hades who awaited the good news of His gospel.  Four thousand, in light of this symbolic understanding, becomes uncountable, containing all and for all.  Today we live in a world connected through networks to all corners of the world through telecommunications of all kinds.  We have universal organizations which seek to bridge the entire world, and popular concerns, cares, and institutional drives that address problems that face the whole world, such as concerns over pollution, for example.  But let us consider that we have been given a Savior, who came into the world to give His flesh "for the life of the world" and that this universal meaning of the Cross with its four corners is our very symbol for the world He seeks to save; that is, indeed, for the life of the world.   As in the previous feeding in the wilderness, this feeding of the four thousand once again affirms and prefigures the Eucharist to come, with His flesh, the Cross, and Christ's identity as Savior all tied in together, all these elements in His saving mission for all of us.  When we consider the problems of the world, let us pray also to the One who came to save us all, to help us find our way to Him, and for the life of the world once and for all.  For that is a gift that will always be repeating and multiplying, as only God can do.

 

 

 

 

 

For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him

 

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

'Hearing you will hear and shall not understand,

And seeing you will see and not perceive;

 For the hearts of this people have grown dull.

Their ears are hard of hearing,

And their eyes they have closed,

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

Lest they should understand with their hearts and turn,

So that I should heal them.' 

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

 

- Matthew 13:10–17 

 

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

 

 And the disciples came and said to Him, "Why do You speak to them in parables?"  He answered and said to them, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given.  For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him."  My study Bible comments that the mysteries of the kingdom are not simply obscure concepts, or some religious truths meant only for the elite.  Neither is the understanding of the parables a purely intellectual process.  Even the disciples find the message hard to understand.  While Jesus taught the same message to all, my study Bible comments, it is the simple and innocent who are open to its message.  

 

"Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.  And in them the prophecy of Isaiah is fulfilled, which says:  'Hearing you will hear and shall not understand, and seeing you will see and not perceive; for the hearts of this people have grown dull.  Their ears are hard of hearing, and their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn,

So that I should heal them.' "  Jesus quotes from the prophesy of Isaiah (Isaiah 6:9-10).  My study Bible comments that this prophesy of Isaiah, according to St. John Chrysostom, does not mean that God causes spiritual blindness in people who would otherwise have been faithful.  It's a figure of speech common to Scripture which reveals God as giving people up to their own devices (as in Romans 1:24-26).   It's understood from this passage that God permits their self-chosen blindness (compare Exodus 8:15, 32 with Exodus 10:20, 27).  Spiritual blindness is not the result of God speaking through Isaiah, but rather Isaiah spoke because he foresaw their blindness. 

 

  "But blessed are your eyes for they see, and your ears for they hear; for assuredly, I say to you that many prophets and righteous men desired to see what you see, and did not see it, and to hear what you hear, and did not hear it."  Here He is speaking directly to His disciples, those who have chosen to follow Him, responding to the truths they perceive in His ministry, and His presence of holiness that is undeniable to them (John 6:68).

 

 Jesus has suddenly begun an unusual practice (for Him) which the disciples have never seen Him do before:  He begins to speak to the crowds ("great multitudes") in parables (see yesterday's reading, above).  His disciples are puzzled, and they come to ask Him, "Why do You speak to them in parables?"  Jesus answered, "Because it has been given to you to know the mysteries of the kingdom of heaven, but to them it has not been given." This is an intriguing answer.  Somehow Jesus seems to be saying to them that somehow it has been given to them by God that they should have the mysteries of the kingdom of heaven revealed to them, but not to the crowds in front of whom Christ now speaks in parables.  Parables sound like simple stories, and indeed they are, but to understand and to have insights about the spiritual journey and the reality of the kingdom of heaven, one would have to have some sort of experience of this to relate to the parable.  One would have to know something about the journey of spiritual truth, of growing closer to God and growing in participation in those mysteries in one's life.  But what is the point of speaking to the great crowds in parables?  Jesus tells the disciples, "For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him."   We take this together with the words from Isaiah Jesus goes on to quote, and we discover a fact about the spiritual life, which Jesus states here unequivocally.  We're either going to grow in this life, or we won't.  This is a reflection of the common theme, sometimes called "the two ways" in Scripture.  It's also referred to as the "way of life and the way of death" (Jeremiah 21:8).  These "two ways" were also described in the earliest teaching document known to the Church, considered to be the teachings of the apostles, called the Didache ("The Teaching").  Jesus Himself described these two ways when He taught (in the Sermon on the Mount), "Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it" (Matthew 7:13-14).  But here in today's reading, He seems to teach us that there are some for whom these mysteries of the kingdom of God are accessible; perhaps they have a function in their inner life of being perceptive to them, and they will find them in Christ's parables, and be drawn to Him.  But, He also states, there are those who simply don't, and will not seek to have this abundance, as He puts it.  One presumes that this capacity is linked also to the capacity for repentance, for access to this Kingdom and its mysteries surely confers ways in which we change and adapt as we participate in this understanding, and grow more deeply into it.  Let us consider the reality of the presence of this Kingdom among us, and in our world, brought to us by Christ -- and how we will pursue it.  Our prayers are those that seek this participation and growth in the life of the Kingdom, for without it, what else is the point of His preaching to us in His parables of the kingdom of God?  

 

 

 

 

 

 

 

Jesus, Son of David, have mercy on me!

 

 Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he hard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.

 

- Mark 10:46-52 

 

Yesterday Jesus and the disciples were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."   And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

 

  Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he hard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.  My study Bible comments that the restoration of sight to the blind was a sign which was expected to be performed by the Messiah (Isaiah 29:18; 35:4-5), a power which God had reserved for God alone (compare John 9:32).  Son of David is a messianic title, and his use of this title shows that Bartimaeus had faith that Jesus was the Christ.  There's a spiritual interpretation to this miracle in patristic commentary also.  Jericho was a low-lying city associated with sin (Luke 10:30; 19:1).  Here, Jericho symbolizes fallen humanity.  So, therefore, Christ passing through Jericho becomes an image of His Incarnation in the world.  The Lord restoring sight to Bartimaeus parallels Christ's restoring humanity to glory.  Having been made whole by Christ, my study Bible says, human nature can now follow Christ on the road to the Kingdom, symbolized by our Lord's subsequent entrance into Jerusalem (Mark 11:1-11).  

 

The restoration of sight in many ways parallels the salvation of a soul.  In the restoration of sight to a person, it is said that light is allowed once again to enter the eyes; and indeed, to perceive anything by sight in the world, it is necessary that we are able to take in the reflection of light particles on those objects.  As Christ is the Light (John 1:4-5), so as His followers we need His light in order to receive our spiritual sight, so that we may perceive what truly is and know the way that we are going in life.   Also in St. John's Gospel, after His final entry into Jerusalem, Jesus says in front of the people, "A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going" (John 12:35).  In this He is clearly referring to Himself as the light, who goes to the Cross, and so will be with them in the flesh yet a little while longer.  In the Creed, we call Christ "Light from Light, true God of true God."  So this metaphor -- seen as icon or image -- of Bartimaeus receiving his sight from Christ in Jericho becomes the powerful image of our salvation.  In some ways, we are all like blind Bartimaeus.  That is, none of us sees with the full sight of God, of Christ.  There are all kinds of things that remain mystical and secret, hidden from us.  But they are things that belong to the kingdom of God, and thus are things for which salvation prepares us, as we may walk toward union with Christ in its fullness.  Therefore, the road of salvation remains for all of us, even the greatest saints, and throughout our lives, for there is always something we don't yet know, can't yet see, for which the road of Christ beckons us forward.  Bartimaeus shows wisdom in his title for Jesus, Son of David, for he perceives that Jesus is the One who can give him his sight.  And once again in the Gospel of St. Mark, we observe that it is this capacity to use our voices and express ourselves, to call out to Christ, that is necessary in salvation -- either by ourselves or by others on our behalf.  For this is prayer; it is pleading.  In freedom, Christ beckons to Bartimaeus and asks, "What do you want Me to do for you?"  And we are given that blessed freedom by God to speak and to ask, to commune with our Creator.   This is also the light:  that Christ wants us to speak with Him, gives us that freedom to do so, and desires to be with us in His Incarnation, and afterward (Matthew 18:20).  For even in the midst of sin and darkness (as symbolized by Jericho), we are with the light, we may feel His presence and know Him and speak to Him and ask of Him.  For His light, even in the darkness, shines for us, no matter where the road may go, even if we're in the midst of those who cannot see (John 1:5).  

 

 

 

 

 

 

 

 

 

Get behind Me, Satan! For you are not mindful of the things of God, but the things of men

 

 Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town." 

 

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered  and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him. 

 

And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  

 

- Mark 8:22-33 

 

Yesterday we read that the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But He sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said to Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?" And they said, "Seven."  So he said to them, "How is it that you do not understand?"   

 

  Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, "Neither go into the town, nor tell anyone in the town."  My study Bible comments that the people of Bethsaida were unbelieving (Matthew 11:21); so, therefore, this is why Jesus leads the blind man out of the town to heal him.  Additionally, in this way the people would not scoff at the miracle and then bring upon themselves greater condemnation in so doing.  That this blind man was healed in stages, my study Bible further explains, shows that he had only a small amount of faith (hence another reason to take him out of the town) -- for healing occurs according to one's faith (Mark 6:5-6).  But this little faith was enough, and it increased with the touch of Christ.  Jesus' command not to return to the town, my study Bible notes, symbolizes that we must not return to our sins once we have been forgiven.  

 

 Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, "Who do men say that I am?"  So they answered, "John the Baptist; but some say, Elijah; and others, one of the prophets."  He said to them, "But who do you say that I am?"  Peter answered  and said to Him, "You are the Christ."  Then He strictly warned them that they should tell no one about Him.  Here Jesus brings the question to the disciples of His true identity.  My study Bible comments that, "Who do you say that I am?" is the greatest question a person could ever face, for it is the question that defines Christianity.  Peter's correct answer to this question (on behalf of all the disciples) prevents the Christian faith from being seen as merely another philosophical system or path of spirituality.  He is the Christ, and the one and only Son of the living God (Matthew 16:16).  This is a position, my study Bible says, which excludes all compromise with other religious systems.  Peter's understanding is related to the heart (as discussed in yesterday's reading and commntary), and it cannot be achieved by human reason, but only by divine revelation through faith (1 Corinthians 12:3).  Christ means "Anointed One," and it's equivalent to the Hebrew title "Messiah."  My study Bible also asks us to note that Christ first draws out erroneous opinions about Himself.  This is done so that these incorrect ideas may be identified, as a person is better prepared to avoid false teachings when they are clearly identified.

 

 And He began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and after three days rise again.  He spoke this word openly.  Then Peter took Him aside and began to rebuke Him.  But when He had turned around and looked at His disciples, He rebuked Peter, saying, "Get behind Me, Satan!  For you are not mindful of the things of God, but the things of men."  My study Bible comments here that, after Peter's confession, Jesus reveals the true nature of His messiahship:  the mystery of His Passion.  It was expected that the Messiah would reign forever, so the idea that Christ would die was perplexing to Peter, and remained scandalous to the Jews even after the Resurrection (1 Corinthians 1:23).  St. Peter unwittingly speaks for Satan, my study Bible explains, for the devil did not want Christ to fulfill His mission and save humankind through suffering and death. 

 

Faith is once again the great subject behind all things we read in today's Gospel passage.  The passage shows us the various ways in which faith works, how it works in us, and how we cooperate with and find that faith -- even the struggle to continue in our faith and keep it.   There is first of all the story of the blind man healed by Jesus.  As my study Bible explains, his faith starts as "little" but it grows gradually through contact with Christ.  Jesus does everything He can to shore up and strengthen that faith -- taking the blind man out of the town and away from the scoffers in order to heal him, and even teaching him not to return so as to maintain his faith.  These teachings remain important for each of us.  As with many in Twelve Step programs, often it is only by removing oneself from a particular familiar environment that the destructive habit can be left behind.  Patterns of thinking (called λογισμοί/logismoi in the Greek language of theology and historical monasticism) affect us at many levels; so often we inherit them from an environment or adopt them through social contact.  They can be destructive and tempting, or they can help us -- and oftentimes in order to build up our lives in ways that are truly needful and helpful we need to be mindful of how we can shore up what is good for us, and remove away from ourselves the things that tear us down and tempt us in ways that seem to promise good but are really destructive.  Again, addictions of all kinds form an example:  the promise to reduce pain or anxiety is a trap which leads only to worse enslavement to such pain, anxiety, and other problems.  So, Christ's action to shore up faith for healing remains one of the most significant teachings we can receive in our lives, for modern problems of today as well as for Christ's time.  Perhaps today, with our exposure to so much and an unlimited sense of freedom through the internet, we have need of this teaching more than ever before.  Then there is the confession of St. Peter (made on behalf of all of the disciples, as St. Peter so often speaks for all of them) that Jesus is the Christ.  Again, my study Bible emphasizes faith and the state of the heart as the root of such perception.  For this reason, we guard our hearts from the destructive thought patterns that do not help us find the faith we need, to see the spiritual truth of the reality of God which gives us strength to live a productive and good life -- and to see the reality of what is harmful even when it looks "good."  We observe that in the case of the healed formerly-blind man, and also in the case of the disciples after Christ's identity is revealed to them, in both circumstances Jesus warns them to tell no one.  This, again, is not to tempt scoffers -- neither to entertain their destructive mindset which may be destructive, but also to protect such people from further condemnation, as my study Bible said.  Finally, there is the moment when Christ reveals what His ministry will entail, contrary to all of the expectations about the Messiah and the kingdom the Messiah would initiate.  This is something terribly hard for the disciples to take in, let alone to accept.  St. Peter's response is something which you and I can completely understand:  he rebukes even the thought that Jesus should suffer and perish.  But Jesus responds in a stark and even harsh way, even calling Peter "Satan" in his rejection of the news that Christ will suffer and die.  St. Peter's reaction, while naturally understandable to all of us, is in fact a worldly way of thinking which the Crucifixion will stand on its head.  For God will use even this worst of all scenarios for the redemption of the whole world, leading to salvation for us all, and in so many ways teaching us what God's love is and does, and continually giving to us in the ongoing ministry of the Church the power of Resurrection at work.  In this St. Paul's word is true, that " all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  For now, let us consider the power of faith, how important and essential it is to us, what a difference in makes in our lives.  For all of these stories illustrate its importance, and our need to guard it to keep it strong, and keep ourselves on that good path, the good part.

 

 

 

 

 

 

 

 

 

A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil

 

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye. 

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks. 

"But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

- Luke 6:39–49 

 

In our current readings, we are going through what is known as the Sermon on the Plain, in Luke's Gospel (beginning with Tuesday's reading).  In yesterday's reading, Jesus continued, "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other one also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.  Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you." 

 And He spoke a parable to them:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye."  My study Bible cites the commentary of St. Cyril of Alexandria, saying that Christ does not judge anyone (John 8:15; 12:47).  So, therefore, "if the Teacher does not judge, neither must the disciple, for the disciple is guilty of worse sins than those for which he judges others."  

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks."  Here Jesus is seemingly dividing people into the "good" and the "bad," which we might read as in contradiction to the previous statement regarding refraining from judgment.  But, in context, Jesus seems to teach here about the necessity of what is called guarding our own hearts.  We are responsible, in this sense, for what we nurture and call our "good treasure," or should we treasure evil.  See also Luke 12:33-35.

 

 "But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."  My study Bible comments here that simply hearing the gospel alone is not enough.  This is because salvation is not based on hearing alone, and not on faith alone, but also on doing the things spoken by Christ.  See James 2:24.

 

Jesus is very focused on "doing," as my study Bible says.  Let us take the passage on the treasures of the heart, for this is seemingly suggesting (if taken out of context) that we are born with good or bad hearts.  But taken in context, Jesus is saying that these things depend upon what we actively nurture and treasure in our hearts.  He is encouraging us to decisive action to root out personal sin, to correct our ways of thinking, and to treasure the things that He offers us as good, and from God.  This is a question of action, of decision, making choices actively throughout our lives.  Faith, in this sense, is about doing, and is not simply a one-time decision or declaration.  It is active and ongoing, requiring of us our attention, all the time, and not resting on the laurels (so to speak) of the things we proclaim we believe.  Discipleship is an active process -- and in His description it is active in pursuit of a heart of "good treasure."  This is not necessarily amassing a set of good deeds, but of an ongoing day-to-day process of choosing that good treasure over evil.  Note that Jesus doesn't say that out of the good treasure of the heart we simply do good deeds.  He is talking about what we say, even the words we use. This is the level of attention He asks for in discipleship.  He says, "For out of the abundance of the heart his mouth speaks."   In the example Christ begins with in today's reading, He speaks of our eye as a metaphor for how we see and perceive the world, and specifically what we see and judge in others' behaviors.  He speaks in the context of the community of disciples, in which we can read that helpful correction of one another is prized.  But such helpful correction is only possible through good discernment, from a heart filled with "good treasure."  In the metaphor of the eye, He says that we must remove the plank in our own eye before we can remove the speck in a brother's.  If  "a disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher," then Christ is suggesting that our perfection can only be reached when we are "like Him."  This again suggests what we aim for in choosing the good treasure of the heart, and discarding the evil.  What is like Christ?  What is not like Him?  In this way, we become the disciples He asks us to be.  Finally, He asks, "But why do you call Me 'Lord, Lord,' and not do the things which I say?"  This final "capstone" of His teaching once again emphasizes doing, and in particular, doing His commandments, the things He says.  For these things are the rock of our foundation, the one good thing to build the houses of our lives upon.  Again, this is about discipleship which is ongoing, and for a lifetime, a constant consideration and activity which we're awake and alert to as needful for our lives, and always practicing.  Let us follow what He teaches us!

 

Jesus, Son of David, have mercy on me!

 

 Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blilnd Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.

 

- Mark 10:46–52 

 

Yesterday we read that Jesus and the disciples were on the road, going up to Jerusalem, and Jesus was going before them; and the disciples were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may sit, one on Your right hand and the other on Your left, in Your glory."   But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

 

Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blilnd Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.  My study Bible comments on today's reading that the restoration of sight to the blind was a sign expected to be performed by the Messiah (Isaiah 29:18; 35:4-5).  It notes that this is a power which God had reserved for Himself (compare John 9:32).  The title by which Bartimaeus calls to Christ is a messianic title.  Its use is evidence of Bartimaeus' faith that Jesus is the Christ.  There is another, spiritual interpretation to this miracle found in patristic commentary, my study Bible tells us.  As Jericho was a low-lying city, which was associated with sin (Luke 10:30; 19:1), it is interpreted here to symbolize fallen humanity.  Christ passing through Jericho is an image of His Incarnation.  When the Lord restores sight to Bartimaeus it is a parallel to restoring humanity to glory (bringing "light" to his eyes).  Having been made whole by Christ, human nature can now follow Christ on the road to the Kingdom, which is symbolized by the event in our following reading on Monday, Christ entranced into Jerusalem (Mark 11:1-11).  

In St. John's Gospel, we read that Jesus is the light of the world (John 8:12).  At Holy Baptism, we receive His light, and so baptism is also called Holy Illumination.  In the centuries prior to ours, blindness was thought of as a kind of darkness of the eyes, a state in which light could not be received in the eyes.  And it's true, that without light, none of us can see anything.  All that we perceive of the world is quite literally the things that sunlight shows to us.  In fact, in the understood spectrum of physical light, the colors we see and perceive with our eyes are created through the spectrum of light reflected back off of the objects we see.  Everything else in the light spectrum is absorbed.  So, if we think about light, we can truly understand why Christ is the light of the world.  He is the One who illumines for us the realities of life beyond what we can understand naturally, although even in our nature, we do perceive of what is good and what is evil, what is light and dark in that sense.  But Christ has said, again reported by St. John in his Gospel, "A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going" (John 12:35).  This He said to the disciples as they were approaching the time for His death on the Cross, so "a little while longer" was the time He had left as Jesus in His Incarnation.  That approximately corresponds to this point in His ministry as He approaches Jerusalem in our readings in St. Mark's Gospel.  In the Psalms, we pray, "Your word is a lamp to my feet And a light to my path" (Psalm 119:105), and when we consider Christ as the light of the world, then we need to think about how His teachings -- and yes, His presence, together with the Father and the Spirit -- illumine our paths in life.  So the story of Bartimaeus strikes us, that of the blind man who cries out to the one he can "see" is his Messiah, as he clings to the light of this truth until he is heard, despite the repeated attempts to shush him.  Sometimes in our world it will seem as if there is some kind of conspiracy to keep us from seeing the truth in the light of Christ, as if the whole world is in denial of His light and truth.  But in that sort of darkness that might surround us at times, we should be like blind Bartimaeus, who knows his handicap and cries out to his Messiah.  For this is the way that we ought to pray, especially if we can't see the light, and we feel surrounded by darkness.  In the Creed, we proclaim that Jesus is the "Light from Light, true God of true God," and so, we may go to Him as the source of light, the one who illumines our vision spiritually, so that we can see where we are going in life, and our path is guided by something in which we can trust, an eternal path for us.  Psalm 36:9 declares, "For with You is the fountain of life; in Your light we see light."  Jesus fulfills these words in His life and ministry for us, and His continuing abiding presence available to us in the mysteries we're given of our faith.  In a sometimes overwhelmingly sinful and dark world, let us be just like Bartimaeus, continually crying to our Lord.  For this cry of Bartimaeus is the basis of a very good prayer (called the Jesus Prayer) for all occasions, "Lord Jesus Christ, Son of God, have mercy upon me."  Let us seek His light, and let none of the darkness dismay or deter us, even when we're shushed or shunned into silence.

 

 

 

I see men like trees, walking

 

 Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But he sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  

And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"  

Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, " Neither go into the town, nor tell anyone in the town."

 

- Mark 8:11–26 

 

Yesterday we read that, in those days of Christ's ministry, the multitude being very great and having nothing to eat, Jesus called His disciples to Him and said to them, "I have compassion on the multitude, because they have now continued with Me three days and have nothing to eat.  And if I send them away hungry to their own houses, they will faint on the way; for some of them have come from afar."  Then His disciples answered Him, "How can one satisfy these people with bread here in the wilderness?"  He asked them, "How many loaves do you have?"  And they said, "Seven."  So He commanded the multitude to sit down on the ground.  And He took the seven loaves and gave thanks, broke them and gave them to His disciples to set before them; and they set them before the multitude.  They also had a few small fish; and having blessed them, He said to set them also before them.  So they ate and were filled, and they took up seven large baskets of leftover fragments.  Now those who had eaten were about four thousand.  And He sent them away, immediately got into the boat with His disciples, and came to the region of Dalmanutha.

 

Then the Pharisees came out and began to dispute with Him, seeking from Him a sign from heaven, testing Him.  But he sighed deeply in His spirit, and said, "Why does this generation seek a sign?  Assuredly, I say to you, no sign shall be given to this generation."  A sign from heaven, my study Bible explains, means a spectacular display of power.  It says that the time of the Messiah among the Jews was expected to be accompanied by signs, but these hypocrites have not recognized the signs already being performed because their hearts were hardened, and they ignored the works which were happening all around them.

And He left them, and getting into the boat again, departed to the other side.  Now the disciples had forgotten to take bread, and they did not have more than one loaf with them in the boat.  Then He charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod."  And they reasoned among themselves, saying, "It is because we have no bread."  But Jesus, being aware of it, said to them, "Why do you reason because you have no bread?  Do you not yet perceive nor understand?  Is your heart still hardened?  Having eyes, do you not see?  And having ears, do you not hear?  And do you not remember?  When I broke the five loaves for the five thousand, how many baskets full of fragments did you take up?"  They said Him, "Twelve."  "Also, when I broke the seven for the four thousand, how many large baskets full of fragments did you take up?"  And they said, "Seven."  So He said to them, "How is it you do not understand?"  The leaven of the Pharisees, according to my study Bible, is their doctrine (Matthew 16:12) and their hypocrisy (Luke 12:1).  In Scripture, it explains, "leaven" is used both positively (as in the parable found at Matthew 13:33) and also negatively, as Jesus uses it in this instance.  In either case, what leaven symbolizes is a force powerful enough -- and frequently subtle enough -- to permeate and affect all that is around it (see 1 Corinthians 5:6-8). 

 

Then He came to Bethsaida; and they brought a blind man to Him, and begged Him to touch him.  So He took the blind man by the hand and led him out of the town.  And when He had spit on his eyes and put His hands on him, He asked him if he saw anything.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he looked up and said, "I see men like trees, walking."  Then He put His hands on his eyes again and made him look up.  And he was restored and saw everyone clearly.  Then He sent him away to his house, saying, " Neither go into the town, nor tell anyone in the town."  My study Bible comments on this passage that the people of Bethsaida were unbelieving (see Matthew 11:21).  This is why, therefore, Jesus leads this blind man out of the town in order to heal him.  My study Bible comments that this is so that the people would not scoff at the miracle, and thus bring upon themselves greater condemnation.   (Let us note also that Jesus does the same with the people who ridicule Him at the time of the healing of Jairus' daughter; see Mark 5:40.  This is also done to shore up the faith of those who seek the healing.)  My study Bible further asks us to observe that this blind man was healed in stages; it says that this snows that he had only a small amount of faith, for healing occurs according to one's faith (Mark 6:5-6).  However, this little faith was enough, and it increased with the touch of Jesus.  Christ's command not to return to the town symbolizes that we must not return to our sins once we have been forgiven, my study Bible says.  Note also that by doing so, this healed man will not surround himself with scoffers, but hopefully will remain in a place that helps preserve, protect, and grow his faith instead.  Those who seek healing in faith will often find it is necessary to separate oneself from old company or even community in order to retain the life in Christ we gain and the strength that comes through our faith, should such influences be detrimental to it.

 

The first thing we might note about today's reading is that what we might term the slow learning of the disciples parallels the healing in stages of the blind man in the second part of the reading.  This "slow learning" is also a matter of faith; for as the text says, their hearts were hardened.   That they had not understood  is also a matter which goes hand in hand with faith, and the depth of that faith in the heart.  If we go back to an earlier passage in St. Mark's Gospel, we find that the text tells us the disciples did not understand about the loaves, for their heart was hardened.  On that passage, my study Bible commented that to know Christ is a matter of the heart, and not simply the intellect.  It says that when our hearts are illumined by faith in God, they are open to receive God's presence and grace.  In the ascetic writings of the Church, we're told, the heart is known as "the seat of knowledge."  So, we must find this understanding of the heart for ourselves, if we are to understand our faith and how it works in us and for us.  Note how this understanding, in fact, grows.  Nothing is static, else Christ's mission -- and the ongoing mission of the Church -- would be in vain.  At the very beginning of our reading for today, we see for ourselves the "hardness of heart" of the Pharisees; they don't understand at all, and for reasons that conflict with what that understanding and faith would mean for them.  It would result in a loss of authority for their doctrine, and the need to repent and change.  They are blind in a sense that is symbolic, and also reflects a parallel in the healing of the blind man.  In their blindness, a demand for a sign, even if fulfilled, would do not good anyway, and so Christ responds with the truth that He will not provide proofs on demand, signs to convince.  His signs come in response to faith.  So, in this context, we move on to today's somewhat humorous passage in which the disciples cannot understand what Christ is talking about, and misunderstand His comment regarding "the leaven of the Pharisees" for criticism that they have forgotten to bring bread with them -- to Christ's seeming exasperation.  His words, "How is it you do not understand?" would seem to indicate that our Lord even marvels at this possibility.  Yet, they are His chosen disciples, and there is something essential that makes them different from the Pharisees.  They remain capable of growing in their faith, and growing in their understanding of Christ and the gift of His mission into our world, and His ongoing ministry in which they will participate and grow also.  Finally, we come to the healing of the blind man, which is such a significant passage for so many reasons.  There is first the understanding which my study Bible comments upon, the gradual healing of the man.  Note how it comes from Christ's repeated touch with His hands on the man's eyes.  We have already written above the notation in the study Bible regarding separation from those who scoff, and what an important component of our need to strengthen and shore up our faith that is.  One common example we might take from modern life is the struggle against addiction, and the Twelve Step program's advocacy for reliance upon a Higher Power for help.  Very frequently recovering addicts will find they need to separate themselves from old friends or even community in that same struggle, for bad influences are detrimental to sobriety.  It's the same with our need for our faith, and these deep matters of the heart.  We need to do all we can to protect and guard our hearts in the very need to practice and grow our faith as well, regardless of circumstances.  Like the disciples will do in their ongoing journey and learning from Christ, the blind man gradually recovers his sight, even as it is parallel to his faith.  "I see men like trees, walking" is a memorable image of an image coming gradually into focus, something we can't quite see nor understand with a bare grasp only of what it is.  It is Christ who gives sight and heals, Christ who teaches us that He is the light of the world by which we shall truly see.  That He has great patience while we learn and grow, just as with the disciples, is the gift of the love of God for us, and teaches us in turn how to love. 

 

 

And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop

 

 And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught the many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that 

'Seeing they may see and not perceive,

And hearing they may hear and not understand;

Lest they should turn,

And their sins be forgiven them.'"

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."

 

- Mark 4:1–20 

 

Yesterday we read that the multitude came together again, so that they could not so much as eat bread in the house.  But when Jesus' own people heard about this, they went out to lay hold of Him, for they said, "He is out of His mind."  And the scribes who came down from Jerusalem said, "He has Beelzebub," and, "By the ruler of the demons He casts out demons."  So He called them to Himself and said to them in parables:  "How can Satan cast out Satan?  If a kingdom is divided against itself, that kingdom cannot stand.  And if a house is divided against itself, that house cannot stand.  And if Satan has risen up against himself, and is divided, he cannot stand, but has an end.  No one can enter a strong man's house and plunder his goods, unless he first binds the strong man.  And then he will plunder his house.  Assuredly, I say to you, all sins will be forgiven the sons of men, and whatever blasphemies they may utter; but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation" -- because they said, "He has an unclean spirit."  Then His brothers and His mother came, and standing outside they sent to Him, calling Him.  And a multitude was sitting around Him; and they said to Him, "Look, Your mother and Your brothers are outside seeking You."  But He answered them, saying, "Who is My mother, or My brothers?"  And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers!  For whoever does the will of God is My brother and My sister and mother."

 

  And again He began to teach by the sea.  And a great multitude was gathered to Him, so that He got into a boat and sat in it on the sea; and the whole multitude was on the land facing the sea.  Then He taught the many things by parables, and said to them in His teaching:  "Listen!  Behold, a sower went out to sow.  And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it.  Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth.  But when the sun was up it was scorched, and because it had no root it withered away.  And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop.  But other seed fell on good ground and yielded a crop that sprang up, increased and produced:  some thirtyfold, some sixty, and some a hundred."  And He said to them, "He who has ears to hear, let him hear!"  As in the Gospels of St. Matthew and St. Luke, here in St. Mark's Gospel the first parable told by Jesus is the parable of the Sower.  Let us note that by now a great multitude is gathered to Him by now, and this is the context in which He begins to speak in parables.

But when He was alone, those around Him with the twelve asked Him about the parable.  And He said to them, "To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, so that  'Seeing they may see and not perceive, and hearing they may hear and not understand;  Lest they should turn, and their sins be forgiven them.'"  My study Bible comments that, according to St. John Chrysostom, Isaiah's prophecy does not mean God causes spiritual blindness in those who otherwise would be faithful.  This is a figure of speech, it says, common to Scripture, which reveals God as giving people up to their own devices (as in Romans 1:24-26).  Jesus is quoting from the prophecy of Isaiah (Isaiah 6:9-10).  

And He said to them, "Do you not understand this parable?  How then will you understand all the parables?  The sower sows the word.  And these are the ones by the wayside where the word is sown.  When they hear, Satan comes immediately and takes away the word that was sown in their hearts.  These likewise are the ones sown on stony ground who, when they hear the word, immediately receive it with gladness; and they have no root in themselves, and so endure only for a time.  Afterward, when tribulation or persecution arises for the word's sake, immediately they stumble.  Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful.  But these are the ones sown on good ground, those who hear the word, accept it, and bear fruit:  some thirtyfold, some sixty, and some a hundred."  Here Jesus explains to His disciples that in the parable of the Sower, He reveals Himself as the promised Messiah, the sower who had been foretold in Isaiah 55:10-13.  My study Bible asks us to note that contrary to the belief some hold that a person is permanently saved at the moment one professes faith (a view never held by the historic Church), Jesus' teaching is clear in the parable that it's possible to receive the word in gladness, but to endure only for a time in that faith.

Looking at Christ's explanation of the parable, we read among other things what my study Bible notes, that it's possible for people to believe for a while, and then fall away (Luke 8:13).  But perhaps at this time for modern audiences and the world we live in today, it's important to examine the next category in Jesus' explanation of the parable.  That is, the ones who are sown among thorns.  These thorns may easily represent the state of our world for so many today.  As Jesus puts it, the thorns form all kinds of temptations and distractions that take us away from the course of faith, and challenge us to put so many other things first in terms of what we devote ourselves to, and where we focus.  If we note the first two places on which the seeds fall, the first belongs to those fallen by the wayside, who are easily affected by Satan and have the word taken from their hearts.  The second (stony ground) belongs to those for whom Christ's word is not deep-rooted, and so in tribulation or persecution fall away.  We should note that this was a very real threat and presence for the early Christians, as they lived in places where Christianity was persecuted or outlawed, and where simply trying to be a faithful Christian was difficult as it easily conflicted with the practices of the community and the state power which was officially aligned with pagan practices and loyalties.  There are still many places in the world where Christians suffer persecution and tribulation for their faith.  But for today for most in the West, we are beset by the things which Jesus calls thorns.  Jesus says, "Now these are the ones sown among thorns; they are the ones who hear the word, and the cares of this world, the deceitfulness of riches, and the desires for other things entering in choke the word, and it becomes unfruitful."  Perhaps we could say that in a world where we are all interconnected through social media, and so advertisement and consumer culture permeates so much of what pervades our lives all the time, these thorns are ever-present to us.  They constantly present themselves as things in which everyone else is participating, and so we need to keep up and participate as well.  Social media magnifies our images of ourselves and of one another, inviting constant comparison and competition.  Whether that be for "Likes" on any media platform, or followers, or any set of those whom we might call friends by the frequency and type of their association, these thorns become the "cares of this world" that are seemingly always with us wherever we turn.  What house do we live in? What do we look like?  What clothes are we wearing?  What social engagement are we going to, where have we been seen and with whom -- these things become the stuff of constant consumption on social media.  It's likely that many of us never consider how far outside the norm of historical human society it is to live in such a constant bubble of comparison and evaluation on such social terms, but this is yet another sign of Christ's perception about human life and the things which distract us from the real place we need to be in His sight.  Social media invites us easily to be precisely what Jesus criticized the most:  hypocrites who pose as one thing which is virtuous on Christian terms, but while the contradictions we live never make it to that picture on social media, we easily delude ourselves and others about what we're doing, and lose the place where our focus should be.  We also easily lose our humility, and can get caught up in our image in the sight of others instead, even unwittingly, for the pull of such life is strong upon us.  We fall victim to the hypocrisy and cowardice of the religious rulers of Christ's time, described in John's Gospel as an error produced in those "who loved the praise of men more than the praise of God" (John 12:42-43).  Jesus describes the thorns as the cares of this world, the deceitfulness of riches, and the desires for other things, and we can concern ourselves forever with all the things we think we need, with false promises seemingly held by acquiring wealth and more "things," and with our envy of others who always seemingly have what's "more" and what's "better" than we do.  All of these things have clearly always been with us, for Jesus says them to His contemporary audience.  But with modern communications and social media, they become even more magnified for us.  Let us learn to focus on His word, and to label these things the thorny distractions that they are, for the word "deceitfulness" that Jesus uses here is important.  Such distractions turn our values upside down from where they need to be, and they take away our humility before God, making other things so much more important than our inner lives, our prayer before God, the place of the heart that knows God's love and grace and mercy.  Let us remember that we easily make anything commodified, an idol, turning even virtue into something we sell or declare to others, tempting us to repeat what pass for popular "truths" that are no such thing at all, tempting us to lie about who we are simply to avoid popular censure.  All of these things are deceitful as well, and they become one more aspect of a sense of progress that is all about what we can acquire, what wealth produces, how the cares of this world work within us and flood even our most important relationships.  Let us remain valiant in our prayer, hearing the word and accepting it, and bearing the fruit such a life can bear, if we endure in our faith and its practice, despite the thorns. 

 

 

 

Son of David, have mercy on me!

 

 Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.  

Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet; but he cried out all the more,"Son of David, have mercy on me!"  So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight.  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God. 

 

- Luke 18:31-43 

 

Yesterday we read that people brought infants to Jesus that He might touch them; but when the disciples saw it, they rebuked them.  But Jesus called them to Him and said, "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."  Now a certain ruler asked Him, saying, "Good Teacher, what shall I do to inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Honor your father and your mother.'"  And he said, "All these things I have kept from my youth."  So when Jesus heard these things, He said to him, "You still lack one thing.  Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me."  But when he heard this, he became very sorrowful, for he was very rich.  And when Jesus saw that he became very sorrowful, He said, "How hard it is for those who have riches to enter the kingdom of God!  For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And those who heard it said, "Who then can be saved?"  But He said, "The things which are impossible with men are possible with God."  Then Peter said, "See, we have left all and followed you."  So He said to them, "Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many ties more in this present time, and in the age to come eternal life."  

 

Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.   My study Bible comments that the saying was hidden not by God, but because the disciples could not understand its meaning until the events of the Passion had taken place.  

Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet; but he cried out all the more,"Son of David, have mercy on me!"  So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight.  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God.  This blind man greets Jesus as Son of David, which is a title my study Bible refers to as one deeply associated with the Messiah.  Although He knows what we want before we ask, my study Bible says, Jesus calls us to ask freely so that we might learn of His mercy.   In the Gospel according to St. Matthew, there are two blind men in this story.  There's a spiritual interpretation to that miracle, in that future generations coming to Christ would do so only by hearing, without benefit of seeing Christ in person (see John 20:29).  Those trying to silence the men are the persecutors and tyrants who, in each generation, try to silence the Church.  But even under persecution, the Church all the more confesses Jesus Christ.  

There are some interesting ways that we could look at today's story of the blind man (in parallel with the two blind men found in Matthew's Gospel).  First of all, it's interesting that, as this man is deprived of his sight, he is nonetheless blessed with the resources and gifts of his voice and his hearing.  It's interesting that voice and hearing are linked through patristic interpretation with freedom; that is, the freedom of the Church to proclaim and confess Christ.  In a sense, the story is an illustration of St. Paul's experience, in which he prayed several times for God to take away a particular infirmity.  St. Paul writes, "And He said to me, 'My grace is sufficient for you, for My strength is made perfect in weakness.' Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me" (see 2 Corinthians 12:7-10).  Like St. Paul's mysterious infirmity, which he called a "thorn in the flesh," the affliction of blindness nevertheless functions in some way to enable this man to find and use his hearing and his voice to call out to Jesus.  His title for Jesus, "Son of David," reveals that, even in the absence of sight (or perhaps because of it), he "sees" that Jesus is the Messiah.  Perhaps due to his blindness, Jesus is not diminished in his sight by viewing his human stature, but rather in hearing the multitude he is stirred to action.  There's another parallel to blindness in understanding the Scriptures and that is its association with sin and error; we are blind to that which we do not know and need to learn.  Jericho was a place traditionally associated with sin, with people, as the expression goes, who sat in darkness (Isaiah 9:2, as quoted in Matthew 4:16).  Despite the fact that he sits in darkness, this blind man can "see" who Jesus is better than the crowds can; he can use his hearing and his voice to make the connection of faith, to respond to Jesus' question with a specific prayer to receive his sight.  This perception on the part of the blind man is clear to Jesus, who is our ultimate guide to good vision, when He tells the blind man, "Receive your sight; your faith has made you well."  This formerly blind man can now be on his way to Jerusalem, following Christ.  And in that image of Jesus on His way to Jerusalem there is another tie with blindness in today's reading, and that is in the disciples.  Jesus gives very specific and almost graphic and detailed expression of what is going to happen to Him:  In Jerusalem, "all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again." But the disciples sat in darkness, so to speak, in that they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.  This is another form of darkness, a blindness in their lack of understanding.  But they also will be illumined by faith.  Perhaps today's lesson from the reading is about times of our own blindness, when we can't see clearly ahead of us to understand which way life is pointing us forward, and need a light in the darkness; we pray, "Son of David, have mercy on me!"  Or better yet, the Jesus Prayer it inspired:  "Lord Jesus Christ, Son of God, have mercy on me."