Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?

 

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

 

- Matthew 18:21-35 

 

 In yesterday's reading, after taking a little child before Him and pointing to him as the model for discipleship, Jesus taught the disciples, "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.  Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 

 Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison will he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."  We must note that Jesus' parable in today's reading comes in response to St. Peter's question about how many times he should forgive a brother in the Church (see yesterday's reading for the context of Jesus' teaching on mutual correction in the Church, above; verses 15-20).   My study Bible explains that seventy times seven is symbolic of an unlimited amount.  It says that the parable illustrates the need for unlimited forgiveness.  A talent was a weight for precious metal, silver or gold.  A single talent was equivalent to 15 - 20 years of a working person's salary.  Ten thousand talents, therefore, is a virtually impossible sum.  It's more than any laborer could earn in several lifetimes.  By comparison, a hundred denarii (about three months' wages) is a significant amount from an earthly perspective, but it's tiny compared to the debt that was owed the king.  My study Bible comments that God stays the punishment we deserve, but forgives us the entire debt as well.  Because God forgives us, we in turn are required to grant the gift of forgiveness to others.  Additionally, there are certain patristic teachers who give a spiritual interpretation to the punishment described in the final verse of today's reading.  In this understanding, the man represents the soul, the wife represents the body, and the children represent a person's deeds.  Therefore, in this perspective, the body and the deeds are given over to slavery -- that is, to Satan -- so that the soul might possibly be saved (see 1 Corinthians 5:5).  

 

 In yesterday's commentary, we discussed forgiveness in the context of Christ's teaching on mutual correction in the Church, and His parable of the lost sheep (see above).  In that parable, it was clear that for God, even one stray sheep out of one hundred was worth every extra effort to find and to retrieve back to the fold.  And so, in today's reading, St. Peter follows up on Jesus' teachings regarding mutual correction by asking a reasonable question.  How many times should this process take place?  If you go through difficulties with a person once, twice, three times, or more, how many times should one forgive?  Keep in mind that in Jesus' structure of correction and forgiveness, repentance also played a role before forgiveness.  This is not a "Get out of jail free" type of system.  It is not simply a means by which abusive or sinning behavior may continue without consequences.  (Indeed, Christ's final instructions in this system of correction were, "But if he refuses even to hear the church, let him be to you like a heathen and a tax collector").  So this is a system of dialogue in an expanding circle to finally include the whole Church where the original one who sinned against another refuses to hear, or not.  But St. Peter wants to know more.  "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  There must be a reasonable tenure to this process.  But Jesus' answer sets us in a place where we're asked (as is so often the case) to see things from a much bigger perspective than our own.  For this correcting (and healing) process is to take place not from the perspective of simply establishing good or colloquial relations, and not simply from our perspective as earthly individuals in a community.  This community expands far beyond simply our Church, in the sense that the Church is always in the context of God's salvation plan for all things.  For we cannot separate the Church into atomized pieces, nor can we distance the Church into some abstract organization outside of its establishment and purposes.  The Church, in the Eastern Christian tradition, has always been seen as a hospital; indeed, Christ affirms this when He calls Himself a physician ("Those who are well have no need of a physician, but those who are sick. But go and learn what this means: 'I desire mercy and not sacrifice.' For I did not come to call the righteous, but sinners, to repentance" - Matthew 9:11-13).  So, in keeping also with the parable of the lost sheep of yesterday's reading, we must keep in mind that the system of mutual correction, and Christ's answer to St. Peter's question in today's reading, are also told with this salvation plan in mind.  That is, a salvation plan "for the life of the world" (John 6:33, 51).  So, Jesus' answer to St. Peter, prescribing an infinite number of times forgiveness through such a process if necessary, is given with this infinite process of salvation in mind.  The parable reinforces this, for the impossibly infinite-like sum of money owed to the master (that is, to God), simply can't compare to anything we're asked to give -- or to "give up" as the word for forgiveness indicates.  We're also, in this parable, asked to be "like" our Master; we we are made in God's image and are to manifest our likeness in our own conduct (Genesis 1:26).  Moreover, as the parable also makes abundantly clear, there's only one Master, the ultimate authority over all of us.  The Church is the house of the Master; we are God's servants, children by adoption.  We are to be "like God," that is, the Lord, who is the author of life and of our faith (Hebrews 12:2).  To paraphrase a popular expression, "His house, His rules."  Only these rules define for us the essence of righteousness, right-relatedness, that which we also name justice.  Let us take it to heart.  Remember God's purview and aims, the salvation of all.  Let us understand the life we're given, and how we're to participate in the place God gives us, for the life and salvation of the world.

 

 

 

 

Even so it is not the will of your Father who is in heaven that one of these little ones should perish

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  

 

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.  

 

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  

 

- Matthew 18:10-20 

 

Yesterday we read that the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."  Again, Jesus refers to the "little ones," as in yesterday's reading, above.  These include not only children, but those who have a childlike humility and simplicity; its meaning is to include all those who are poor in spirit.  Regarding their angels who "always see the face of My Father who is in heaven," my study Bible cites St. John Chrysostom, who teaches that not only the saints, but that all people have guardian angels.  The angels of humble people, however, have greater boldness and greater honor before the face of God, because of the humility of the person they guard.  It's not the nature of God, my study Bible adds, but the weakness of human beings, that requires the angels' service.  

 

 "What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  My study Bible reports that, unlike earthly shepherds, Christ sees so much value in one sheep that He will leave the others at risk to save it.  The ninety-nine sheep represent the righteous who stay faithful to God (Luke 15:7).  Moreover, according to certain patristic writers, this is also an image of the Incarnation.  In this image the ninety-nine represent the angels in heaven, and Christ descended from heaven to pursue the one sheep -- humankind -- who had fallen into corruption on earth.  

 

 "Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  "   My study Bible explains that church discipline, as Christ states here, is based on mutual correction in three expanding stages.  Sin and correction must remain private, unless the offender refuses to repent.  It notes that all correction must be done with great care and humility,with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  But nonetheless, correction must take place so that the sin does not spread to others as well.  Jesus cites the law regarding witnesses in Deuteronomy 19:15.

 

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  My study Bible claims that the authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters they ordained.  This authority, it says, is given for the sake of the salvation of the sinner.  According to St. John Chrysostom, the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

 

 Church discipline is a big question -- and problem -- for many people.  Certainly se can think of scandals involving "little ones" and, in particular, little children.  Regardless of Christ's words here in this chapter promising terrible woe to those in His church who would bring "offenses" (see yesterday's reading, above), the Church has unfortunately weathered storms in which its own people in authoritative positions have been responsible for such offenses.  In today's reading, Jesus tells the disciples, "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."  It's significant that this is all in response to the question about who is greatest in the Kingdom, the disciples' question about their own future positions in His Church.  So Jesus' first response is to warn against leading the little ones astray through abuses of power.  As someone who speaks to many people exploring and becoming more familiar with the Church and the teachings of Christ, I meet people rather frequently who have stories of what they feel has been abuse in the Church, experiences which had the effect of driving them away for a time.  It is disheartening to find stories like this more frequently than one would hope.  But, indeed, it simply affirms the wisdom of Christ's words and their ongoing importance to the Church, and for all of us, today.  It teaches us about mission and our resilience in this mission of Christ given for the Church, for it is His directions we need to follow, His teachings we need to do our best to uphold and carry out, particularly in His Church.  His wisdom is profound, for we can all see the effects of offenses, and how they cause the "lost" to remain so, even to cause the "little ones" to stray into sin.  ("But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea," we read in yesterday's Gospel reading).  The wisdom of Christ remains for us, and we find out all the better when shortcuts are taken or when corruption intervenes with His teachings for us.  Let us uphold His wisdom and love, for there is the road that takes us where we want and need to go.  Mutual correction may seem like a difficult plan to carry out, but it does affirm for us that any abuses or real offenses experienced in the Church were and are important to Christ, and as we know, there is nothing that escapes God's sight (Matthew 10:29-31).   Let us endeavor to care for the little ones, to prevent sin through love, to help lead all to the Lord His way.

 

 

 

 

 

 

Increase our faith

 

Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his  neck, and he were thrown into the sea, than that he should offend one of these little ones.  Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."

And the apostles said to the Lord, "Increase our faith."  So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you.  And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not.  So likewise you, when you have done all those thing which you are commanded, say, 'We are unprofitable servants.  We have done what was our duty to do.'"

 

- Luke 17:1–10 

 

In yesterday's reading, Jesus told the parable of the Rich Man and Lazarus:  "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'   Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'" 

Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come!  It would be better for him if a millstone were hung around his  neck, and he were thrown into the sea, than that he should offend one of these little ones."  My study Bible comments that little ones refers primarily to children, and by extension to anyone whose heart is humble and dependent upon God.  Let us be aware that this is a teaching addressed to the disciples once again, and it speaks to the use of power in the Church to come.  In that context, little ones is a term that includes those who are in of lesser stature, including social stature or community standing.  Over the course of the past two chapters,  Jesus has been responding to criticism from the Pharisees and scribes, who complained that He received and ate with tax collectors and sinners.  His parables over the past several readings have alternatively been addressed to the Pharisees and to the disciples.  After teaching the parable of the Rich Man and Lazarus, directed at the Pharisees (see above), Jesus now turns once again to the disciples.

"Take heed to yourselves.  If your brother sins against you, rebuke him; and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, 'I repent,' you shall forgive him."   For more on this practice, see also Matthew 18:21-35.  Seven times a day uses the number seven, a symbol of completion or fullness, here indicating an unlimited amount.  This teaching is another indication of the need for humility in leadership, not to abuse power or authority. 

And the apostles said to the Lord, "Increase our faith."   Perhaps the apostles' request to the Lord, "Increase our faith,"  is a direct indication of the difficulty of the teaching on unlimited forgiveness for all of us. 

 

So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you."  My study Bible comments that the mulberry tree is symbolic of the devil's works.  It's on the leaf of this tree that silkworms feed.  As worms are an image of hell and death (Mark 9:42-48), so its association with the devil.  This patristic interpretation is confirmed, my study Bible adds, by numerous scriptural images of evil being destroyed in the sea (Luke 8:33; Exodus 14:27; Matthew 21:21; Revelation 20:10). 

 

"And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'?  But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'?  Does he thank that servant because he did the things that were commanded him?  I think not."   My study Bible suggests that the servant plowing is mentioned first and the one tending sheep second, showing that we must first work our own salvation (Philippians 2:12) before we can become shepherds (as the apostles will be) to others.

 

"So likewise you, when you have done all those thing which you are commanded, say, 'We are unprofitable servants.  We have done what was our duty to do.'"  This word translated as unprofitable literally means "without merit" or possibly "useless").  But it doesn't indicate something without intrinsic value.  It means that everything we have comes from God and is owed back to God.  Whatever we might offer to God, already belongs to God.  

We might be puzzled by the final verse in today's reading.  But it is more easily understood if we consider that our precious life -- especially the life everlasting offered to us by Christ -- is of so much more substance than we could ever offer in return to God.  In this context, we can also consider the Passion toward which Christ journeys on this road to Jerusalem, and what He will do for us, and how that compares to anything we could do for Him.  God's love and mercy, and the life more abundantly that His own "work" and sacrifice as Suffering Servant will bring to us is incomparable in value to what we as servants could possibly do for the Lord in return.  As we have discussed over the course of the past several readings and commentary, this language once again touches on terms the reflect the concept of "debt," for the Greek word translated as "unprofitable" indicates a lack of capacity to repay.  If indeed we consider that faith as a mustard seed can be so powerful, then truly the faith with which we're blessed is something we don't have the power to repay, for we haven't got the capacity to give a gift on that same order of merit or worth.  So God's love and mercy -- and the commands which lead us into the life of the Kingdom -- are things for which we can't create substance of equal quality or value.  Our sense of what is most precious must be adapted in order to correctly esteem the value of such a life, and so we are prepared to be humble and to forgive, for we receive so much more in return from God.  From where I sit, following the commands of God has only added to my life in this world as well, for to follow His truth is indeed to find freedom in the sense of finding the way to carry one's cross, and to be relieved of false burdens under a much harsher yoke (John 8:32; Matthew 11:28-30).  Let us be like the disciples, and demand of the Lord, "Increase our faith."  For this is the place where we receive far more than we can ever pay in return.  

But seek the kingdom of God, and all these things shall be added to you

 

 Then one from the crowd said to Him, "Teacher, tell my brother to divide the inheritance with me."  But He said to him, "Man, who made Me a judge or an arbitrator over you?"  And He said to them, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses."  

 

Then He spoke a parable to them, saying:  "The ground of a certain rich man yielded plentifully.  And he thought within himself, saying, 'What shall I do, since I have no room to store my crops?'  So he said, 'I will do this:  I will pull down my barns and build greater, and there I will store all my crops and my goods.  And I will say to my soul, 'Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry."'  But God said to him, 'Fool!  This night your soul will be required of you; then whose will those things be which you have provided?'  So is he who lays up treasure for himself, and is not rich toward God."

Then He said to His disciples, "Therefore I say to you, do not worry about your life, what you will eat; nor about the body, what you will put on.  Life is more than food, and the body is more than clothing.  Consider the ravens, for they neither sow nor reap, which have neither storehouse nor barn; and God feeds them.  Of how much more value are you than the birds?  And which of you by worrying can add one cubit to his stature?  If you then are not able to do the least, why are you anxious for the rest?  Consider the lilies, how they grow:  they neither toil nor spin; and yet I say to you, even Solomon in all his glory was not arrayed like one of these.  If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith?  And do not seek what you should eat or what you should drink, nor have an anxious mind.  For all these things the nations of the world seek after, and your Father knows that you need these things.  But seek the kingdom of God, and all these things shall be added to you."

 

- Luke 12:13-31 

 

Yesterday we read that as Jesus was speaking to them, the scribes and the Pharisees began to assail Him vehemently, and to cross-examine Him about many things, lying in wait for Him, and seeking to catch Him in something He might say, that they might accuse Him.  In the meantime, when an innumerable multitude of people had gathered together, so that they trampled one another, He began to say to His disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy.  For there is nothing covered that will not be revealed, nor hidden that will not be known.  Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops.  And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do.  But I will show you whom you should fear:  Fear Him who, after He has  killed, has power to cast into hell; yes, I say to you, fear Him!  Are not five sparrows sold for two copper coins?  And not one of them is forgotten before God.  But the very hairs of your head are all numbered.  Do not fear therefore; you are of more value than many sparrows.   Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God.  But he who denies Me before men will be denied before the angels of God.  And anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven.  Now when they bring you to the synagogues and magistrates and authorities, do not worry about how or what you should answer, or what you should say.  For the Holy Spirit will teach you in that very hour what you ought to say." 

 Then one from the crowd said to Him, "Teacher, tell my brother to divide the inheritance with me."  But He said to him, "Man, who made Me a judge or an arbitrator over you?"  And He said to them, "Take heed and beware of covetousness, for one's life does not consist in the abundance of the things he possesses."  My study Bible comments that it was a custom for respected rabbis to arbitrate personal disputes.  But a dispute over an inheritance can be detrimental to salvation.  This greed is pure idolatry, my study Bible comments (Colossians 3:5) and unfitting for those who know God.  Notice how incompatible this question is with what Christ has just finished saying, in yesterday's reading, above. 

 

 Then He spoke a parable to them, saying:  "The ground of a certain rich man yielded plentifully.  And he thought within himself, saying, 'What shall I do, since I have no room to store my crops?'  So he said, 'I will do this:  I will pull down my barns and build greater, and there I will store all my crops and my goods.  And I will say to my soul, 'Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry."'  But God said to him, 'Fool!  This night your soul will be required of you; then whose will those things be which you have provided?'  So is he who lays up treasure for himself, and is not rich toward God."  My study Bible says that the question, "Whose will those things be which you hae provided?" is the key to understanding the saving up of material goods.  St. John Chrysostom writes that the only barns we need we already have:  "the stomachs of the poor."  St. Basil the Great taught that the bread in our cupboard belongs to the hungry man; the coat hanging unused belongs to the one who needs it; the shoes rotting in our closet belong to the one who has no shoes; and the money we hoard belongs to the poor.  St. Ambrose teaches, "The things which we cannot take with us are not ours.  Only virtue will be our companion when we die."  My study Bible says that even when Joseph stored up grain in Egypt (Genesis 41) it was for the benefit of the whole nation.  These teachings apply to parishes as well as to each person. 

Then He said to His disciples, "Therefore I say to you, do not worry about your life, what you will eat; nor about the body, what you will put on.  Life is more than food, and the body is more than clothing.  Consider the ravens, for they neither sow nor reap, which have neither storehouse nor barn; and God feeds them.  Of how much more value are you than the birds?  And which of you by worrying can add one cubit to his stature?  If you then are not able to do the least, why are you anxious for the rest?  Consider the lilies, how they grow:  they neither toil nor spin; and yet I say to you, even Solomon in all his glory was not arrayed like one of these.  If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith?  And do not seek what you should eat or what you should drink, nor have an anxious mind.  For all these things the nations of the world seek after, and your Father knows that you need these things.  But seek the kingdom of God, and all these things shall be added to you."  Here my study Bible comments that Christ is warning against anxiety, not against thoughtful planning.  Our physical well-being is directly dependent upon God, it says, and only indirectly on food and clothing.  Anxiety over earthly things can demonstrate a lack of faith in God's care.  The nations of the world is a reference to the Gentiles, who served pagan idols, and remained consumed by dependence on earthly things.  My study Bible says that those who follow God can be freed from this dependence.   The kingdom of God is the central theme of Christ's teaching.  As we are freed from excess anxiety about earthly things, Christ guides us to look to how we please God (seek the kingdom of God) and be secure in the faith that God will provide our needed earthly blessings. 

What does it mean to seek the kingdom of God?  Christ has given us prescriptions, so to speak, in all of His teachings, about how to do that.  We are to pray, we are to seek God's righteousness.  We are to love God with all our hearts and minds and soul and strength -- and to love neighbor as oneself, extended that love through practice.  To dispute over an inheritance does not seem to indicate that one is seeking a righteous judgment but rather contesting something legitimately given out of greed and covetousness.  Let us think for a moment about what such disputes entail, the expense and effort and time, not to mention the family dynamics of such a circumstance.  This indicates that one has not sought God's will in such a dispute but rather values material wealth first over the kingdom of God.  We make such choices all the time; we are presented with such choices all the time -- and in today's passage, Jesus is clearly coming down firmly on the answer for us all.  We're to seek first the kingdom of God, in all things, and at all times.  This may seem difficult, if not impossible to do in a world obsessed with material goods and consumption.  It's exacerbated through modern conditions of comparison to others and being offered all kinds of goods through images, advertising, social media.  Social media often offers to us what we supposedly "should" be seeking in life, because everyone else does it, because all our friends do, or even family members.  But this is not where the Christian heart must be focusing.  These are all great distractions to seek something else and take our mind and our focus off of God, and Christ's teaching for us and for our lives.  There really is no compromise on this; Jesus teaches that we cannot serve both God and mammon.  We have to make a choice.  Note that Jesus does not say that we must live without blessings of a material kind -- what He does say is that we need to seek the kingdom of God.  He tells us that "your Father knows that you need these things.  But seek the kingdom of God, and all these things shall be added to you."    Seeking the kingdom of God, therefore, applies to all times and circumstances.  We seek God's will through prayerful life, putting all things -- our troubles, concerns, worries, needs, and choices -- before God and seeking the discernment to find God's way.  Sometimes I have found that an important practice in life is seeking to give control up to God, to accept what comes with gratitude.  Regardless of circumstances, I find that letting go to God helps me with clarity and also with charity; sometimes those in need are brought to me with what God thinks I can offer, even if that's just a kind word or smile.  So often, we forget what blessings we really have to share; a focus on the purely material blinds us to the other things people need and desire for their hearts as well.  Let us seek that Kingdom and God's blessings, and we will find that we have so much more than we know.

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

 

 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 own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.

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

 

- Luke 6:39–49 

 

 We are currently reading through the Sermon on the Plain, found in the Gospel of Luke.  On Saturday, we read that Jesus taught, "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 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."  Christ does not judge anyone (John 8:15; 12:47), my study Bible notes.  It cites the commentary of St. Cyril of Alexandria, saying that 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."

"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."  This is an argument teaching us that we're to focus on on our own flaws, and to practice self-correction.  Jesus is addressing this sermon to His disciples, who will one day become elders of His Church; therefore, how will they correct others when they have no correction of their own flaws?  How will they understand repentance if they have none themselves?

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks."  Without our own repentance and ongoing process of correction, our internal reality can only reflect the flaws, the falsehood, and thus direct our outward actions, our fruits.  Therefore we make choices, and we must be aware of our own missteps and mistakes, choosing the good treasure and not the evil.  If we would be teachers like the Teacher, this must be the requirement first.

 

  "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 hearing the gospel only is not enough.  Salvation is not based on hearing alone, not even on faith alone, but on doing the things spoken by Christ (see James 2:24).  

In the Gospels of Matthew and Mark, Jesus uses vivid metaphors for removing from ourselves faults and flaws that cause unrighteous behavior.  In Matthew 18, He teaches, "If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell" (Matthew 18:8-9).  In that particular instance, this teaching comes in the context of doing harm to a "little one."  More importantly, it comes after a question by the disciples as to who is the greatest in the kingdom of heaven (see Matthew 18:1-7).  In that context, Jesus' teaching can be understood as warning these future leaders in His Church against abuse, especially against those of lower stature, the vulnerable, those who will come to them for guidance.  And eye can look with covetousness or lust, a hand can reach out to strike or to grasp where it doesn't belong, a foot can stray over boundaries not meant to be crossed.  This is Jesus telling us about self-correction, about casting off even those things -- our impulses and desires -- that seem as much a part of us as hand, or eye, or foot.  Here in today's reading Jesus is teaching the principle of self-correction before we are ever in a position to correct another person.  Again, as discussed above, Jesus is addressing the Sermon on the Plain to a great multitude, but we're told that before He began speaking, He lifted up His eyes toward His disciples (Luke 6:20).  Therefore, these teachings are specifically directed to those who follow Him.  And in His words here, we can see that they are directly given to those who are being trained by a teacher, and what that means.  There is a mutual correction among "brothers" (fellow disciples) also implied here:  "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."  It's clear that we are meant, in our discipleship under Christ, to grow into something, to become more like our Teacher.  We can't do that unless we are prepared to cast off what makes us unlike the Teacher, and with the help of our Lord and the Holy Spirit, this becomes an ontological effort.  That is, it's not just the outside that changes, but the inner person.  He makes this clear when He likens human beings to trees that bear fruit:  it's the tree that must be good before it will bear good fruit.  It is taken even further and made really clear to us when He speaks of the heart:  "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."  Perhaps the greatest pejorative Christ uses about those whom He does not want us to be like is in this one-word sentence:  "Hypocrite!"  He, of course, will aim this criticism at the religious leaders (see Matthew 23).  But here He applies it to would-be disciples who do not put in the effort at personal change, paying attention to their own problematic impulses and desires, and applying correction.  This is because, as He says very clearly, the things we're blind to in ourselves so often wind up projected onto others.  We may very well understand -- for instance -- and see something that others do that we think is selfish or greedy, but the much bigger plank in our own eye is our own selfishness and greed that we're blind to.  Without a prayerful attitude, a mindfulness that is focused on God and where God leads us, even taking us to our own need for personal correction, we might very well cultivate the attitude of the Pharisees who "strain at a gnat and swallow a camel" (Matthew 23:23-24).  The historical practices offered by the Church:  prayer, fasting, worship services, confession, and a true understanding of repentance, all emphasize the condition of the heart, and this foundational assumption given to us by Jesus in today's reading that "a good tree does not bear bad fruit, nor does a bad tree bear good fruit" -- that "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."   Therefore we guard our hearts, we pay attention to the inside, the inner part of what it is to be human, and not just the outside.  The big emphasis here is on the condition of our own hearts, and not only does our outward "fruit" depend upon that, but even our ability to see clearly if we want to correct what is around us.  Not only do we need to have that spiritual experience of what it is to grow, to change, to be corrected, to be alert for our own flaws and impulses, but we'll be useless as disciples and good teachers for others without it.  Correction isn't about judgment and condemnation; it's meant to be for the betterment of all.  Ultimately, this is what repentance is all about.  So how is one not accustomed to putting in that difficult work of personal change going to be able to truly help another?  Christ Himself became human in His Incarnation so that He could be our true Teacher.  He became one of us.  In all things, He brings compassion to human beings.  So it is with ourselves.  Unless we also follow and put in that spiritual effort, how can we view others with compassion who must do the same?  Jesus' answer is that we won't even be able to see clearly without it.  Let us take His words to heart!

 

 

 

The Teacher has come and is calling for you

 

 So when Jesus came, He found that he had already been in the tomb four days.  Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  

 

Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died.  But even now I know that whatever You ask of God, God will give You."  Jesus said to her, "Your brother will rise again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."  And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.

 

- John 11:17–29 

 

Yesterday we read that a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha.  It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick.  Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick." When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."  Now Jesus loved Martha and her sister and Lazarus.  So, when He heard that he was sick, He stayed two more days in the place where He was.  Then after this He said to the disciples, "Let us go to Judea again."  The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?"  Jesus answered, "Are there not twelve hours in the day?  If anyone walks in the day, he does not stumble, because he sees the light of this world.  But if one walks in the night, he stumbles, because the light is not in him."  These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up."  Then His disciples said, "Lord, if he sleeps he will get well."  However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep.  Then Jesus said to them plainly, "Lazarus is dead.  And I am glad for your sakes that I was not there, that you may believe.  Nevertheless let us go to him."  Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."

 

 So when Jesus came, He found that he had already been in the tomb four days. We recall that in yesterday's reading, the Gospel told us that Jesus had delayed His coming to Bethany by two days; in this way Jesus did not arrive before Lazarus had already been in the tomb four days.  My study Bible explains that there existed a rabbinical opinion that the soul lingered about the body for three days, but after four days resuscitation would be impossible.  

And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.   In Jewish practice, mourning began on the day of a person's death.  My study Bible notes that weeping and wailing lasted three days; lamentation for one week; and general mourning lasted 30 days.  Here we see the prominence of this family, as John's Gospel most frequently uses the term the Jews to denote those among the Jewish ruling classes of the temple in Jerusalem.  Bethany, the town of Martha and Mary, was nearby, to the east of Jerusalem.  

Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  My study Bible asks us to compare this description of the two sisters and their different reactions to Christ arrival, with the passage in Luke 10:38-42.  They respond consistent with their characters as described in the incident recorded by Luke.  Martha is inclined to active service, and she rushes out to meet Jesus.  Mary remains in mourning until she is called by Christ.  Sitting, my study Bible says, was the traditional posture when mourning and receiving other mourners (Job 2:8, 13; Ezekiel 8:14).  

Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died.  But even now I know that whatever You ask of God, God will give You."   Even though Martha possesses great faith, nevertheless her statements indicate a lack of understanding about Christ.  My study Bible notes that in saying, "if You had been here, my brother would not have died," Martha reveals she does not fully see that Christ is God, believing that He needs to be present to heal (compare this with the healing of the nobleman's son, at John 4:46-54).  When she says, "whatever you ask of God, God will give You," she shows her lack of understanding that Jesus as Son possesses full divine authority to act as He wills. 

Jesus said to her, "Your brother will rise again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."   Jesus teaches, "I am the resurrection and the life."  My study Bible comments that in order to correct Martha's misunderstanding, Christ declares His divine authority to raise the dead at the last day, as well as here in this world.  It notes that such is the power of Christ's words that Martha is immediately led to her great confession of faith.  My study Bible adds that Jesus' question, "Do you believe this?" is a question not only directed to Martha but to all of us. 

And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.  Once again, we are led to observe the consistent difference of character between these two sisters, beloved and dear friends of Christ. 

The contrast between Martha and Mary is important, if only so that we understand how God calls us to live our faith.  As these two sisters are both loved by Christ, along with their brother Lazarus (see yesterday's reading, above), we must come to understand how He calls and relates and loves each one.  Each sister expresses herself in a different way.  Martha is consistently portrayed in this story, and also in the passage in Luke (Luke 10:38-42) as one devoted to hospitality, and outward expression of service.  In going out to meet Jesus, she expresses the deep hospitality practices of the region, receiving an honored and beloved guest.  But Mary is the more reserved, and perhaps we may call her studious, in some sense.  She remains in the house, also following tradition, but in the position of mourning due to her brother's passing.  Note that she has also remained with the guests and friends who have come to join and comfort the sisters in their mourning.  Each one in her own way expresses her character, and each is serving in roles fitting to their religious tradition.  Each is beloved of Christ.  While Jesus takes the time to explicitly teach Martha something about Himself and the reality of His divinity (just as He taught her something important about the faith He preaches in the Luke passage), Mary has awaited Christ's call to her.  But as soon as Martha secretly tells her, "The Teacher has come and is calling for you," she arose quickly and came to Him, just as she devotedly sat at His feet and heard His teaching in the passage in Luke, in which Jesus taught Martha that Mary had chosen "that good part."  So each one has her part to play.  It seems to me important that we observe that Christ never teaches these sisters that one has to play the same role as the other.  He never says to them that one has to be more like the other.  He doesn't teach Mary that she should be more hospitable, but He also defends Mary when her sister Martha demands that He tell her to help serve the guests in the passage from Luke.  Neither does He, in that passage, demand that Martha also sit and listen to Him.  But this teaches us how Christ loves and guides each of us.  We will each be called with a particular role to play that suits the uniqueness of our creation by the Lord Himself, for He calls us as we know Him and are known by Him ("My sheep hear My voice, and I know them, and they follow Me" - John 10:27).  While most certainly we follow traditions and practices in the Church, sharing the things given to all of us as Christians in community, honoring the saints in the great communion of saints, and knowing the teachings of Christ about Himself, the Father, and the Holy Spirit, there is also a sense in which God's great creativity extends to each one working within this great collective harmony of service in salvation.   The Church in its broadest sense is made up of people from all backgrounds.  St. Paul writes, "For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him" (Romans 10:12).  This doesn't mean that people cease being Jewish or Greek, but faith in Christ makes of us a new entity in which everything works in synergy for renewal; grace is always at work but expressed both within us and among us (Luke 17:20-21).  If we look at the dynamism of the Church in her myriad saints, we see that there is no cookie-cutter pattern that each fits in terms of expression and persona.  What saints share in common is a deep devotion to faith and love of God, and God's grace working through them.  Each one, no matter how unique their life circumstance, no matter from which time period, teaches us something about our faith.  And this is what we must take from these stories of Martha and Mary, both of whom Jesus loved and they loved Him.  For the Gospels tell us how different and unique each were, yet each was devoted and a friend to Christ, and each grew in faith.  Let us pay close attention to how we are called by the Teacher.

 

 

 

Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?

 

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

 

- Matthew 18:21–35 

 

In yesterday's reading, Jesus taught the disciples:  "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish. Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them." 

 Then Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison till he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?'  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."   My study Bible tells us that seventy times seven is symbolic of an unlimited amount (seven is a number symbolizing fullness; seventy multiples such fullness).  This is a parable which teaches the need for unlimited forgiveness.  Ten thousand talents is what my study Bible calls an impossible sum; it is more than any laborer could earn in many lifetimes.  A hundred denarii is a small number by comparison but still remains a significant amount by earthly standards -- my study Bible says it amounts to about three months' wages for a contemporary worker.  But it is a pittance compared to the debt which was owed to the king.  It notes that God not only stays the punishment we deserve, but forgives us the entire debt as well.  Because God forgives us, we are in turn required to grant the gift of forgiveness to others.  There is another patristic interpretation of this parable given, with regard to the punishment described.  In that interpretation, the man represents the soul, the wife represents the body, and the children represent a person's works or deeds.  So therefore, the body and the deeds are given over to slavery -- to Satan, so that the soul might possibly be saved (see 1 Corinthians 5:5). 

There are various places where Jesus teaches us the importance of forgiveness, and most notably how much it is required of us.  In the Lord's prayer (Matthew 6:8-15), we pray, "Forgive us our debts as we forgive our debtors," indicating not simply mutual forgiveness but that since this prayer is in the plural ("Our" Father), we're also praying for the forgiveness of others.  Notably, Jesus adds the following statement in giving the prayer, "For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses."  This addition is a clear affirmation of the teaching in today's parable, Christ's strong admonition regarding our own duties of forgiveness if we want to realize the forgiveness given to us.  The parable makes it clear that God's forgiveness is abounding and abundant, and we are to imitate God in this in order to realize our own.  Note that the teaching does not ask us to be a doormat; in context with the teaching on mutual correction in the Church found in yesterday's reading, the process of forgiveness also asks repentance of those who sin against others.  But what seems most significant are the staggering sums of forgiveness of debt in the parable, something which it is literally impossible for us to repay.  If we think about God's forgiveness, the vast need of such forgiveness is also not limited by time.  That is, as human beings prone to error and sin, we have a long way to go in terms of how we could possibly "qualify" to live in harmony with God in God's Kingdom.  Without forgiveness of sin, how would that even be possible?  Therefore the forgiveness of God, given in advance of any repentance on our part, is extraordinary.  However, in order to realize that forgiveness, we must go through our own process of repentance -- and especially in today's teaching by Jesus, our own exercise of forgiveness as well.  Forgiveness is a powerful way to re-establish trust when a trust has been broken; in effect, it is the only way to do so.  Therefore, as God invites us in to a communion with God even though we have strayed away from it and are always tempted to do so in a number of ways, we are continually invited back in.  The nature of a sinful or "fallen" world is simply a type of predetermination that we will sin, incorporating and learning sinful behavior and misleading thinking and habits from what is around us.  But God's forgiveness covers that, as God awaits our own "change of mind" (repentance) and return.  Therefore we are in turn asked to forgive and re-establish relationship or communion with others (a "brother") within the fullness of the communion with God, and the body of Christ (the Church).  While we realize the love and forgiveness on offer to us, our disposition should be to realize that as we are capable of such also.  Within a marriage, for example, such a disposition and habit must be understood as a bedrock for continued good relations in a bond which Jesus describes as "two become one flesh" (see Matthew 19:4-6; not coincidentally part of the text in tomorrow's Gospel reading).  But again, forgiveness is a process that has repentance as part of its structure.  Just as the bad servant realized the amount of his debt, and asked for patience, we also must recognize our own before forgiveness is extended.  Let us note also the phrase in the parable often associated with Jesus' actions:  the master was moved with compassion.  It's important to see that Christ asks us to do the same in turn, just as judgment will also be based on the exercise of this capacity for ourselves (see Matthew 25:31-45).  Moreover, we are to understand that God is offering forgiveness before we realize we need it, but we also must do our own "work" to realize it and receive it.  So it is with compassion and forgiveness; we may offer something as a disposition toward others, but there is a process to reconciliation that asks repentance as well.  In all things, we seek to please God above all, giving our circumstances and difficulties with others up to God for guidance through them.  Here we are given a model of what it is to forgive and what it is to withhold forgiveness even after repentance and the knowledge of our own forgiveness by God.  This is an understanding and attitude made in the heart, a teaching that comes from the love we're given by God to begin with, and hopefully we learn to grow in that love in the heart.  

Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  

 

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."

 

- Matthew 18:10–20 

 

Yesterday we read that at that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."   

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."   In yesterday's reading (above) Jesus began to speak to the disciples about the proper care and reception of the little ones.  According to my study Bible, these "little ones" to whom Jesus refers include all who have childlike humility and simplicity; that is, all who are poor in spirit.  In today's reading, He speaks of their "angels who always see the face of My Father who is in heaven."  According to St. John Chrysostom, whom my study Bible cites here, not only the saints, but all people have guardian angels.   But the angels of humble people have greater boldness and greater honor before the face of God due to the humility of the person they guard.  It's not the nature of God, but the weakness of human beings, that requires the angels' service.  

"What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish."  Unlike the calculations of earthly shepherds, my study Bible says, Christ sees such value in one sheep that He will leave the others are risk to save it.  The ninety-nine sheep represent the righteous who remain faithful to God (Luke 15:7).  According to some patristic commentary, this is also an image of the Incarnation, in which the ninety-nine represent the angels in heaven.  Christ descended from heaven to pursue the one lost sheep -- humankind -- who had fallen into corruption on earth. 

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector."  Here Jesus lays out a plan for church discipline, which is based on mutual correction in three expanding stages.  Sin and correction are to remain private, my study Bible notes, unless the offender refuses to repent.  It says that all correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  Nonetheless, correction must take place so that the sin does not spread to others as well.  

"Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  My study Bible comments that the authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters they ordained.  This authority, it adds, is given for the sake of the salvation of the sinner.  Quoting St. John Chrysostom, my study Bible notes that the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

Once again (as in yesterday's reading and commentary) we must note how carefully Jesus prepares the disciples for the future of His Church, the body of Christ, and especially the attention that must be paid to the proper care of the "little ones," all those who will come into the Church in faith, seeking to be part of the communion with Christ.  Scandalizing behavior, "offenses" that harm this relationship and communion with the little ones -- particularly those who come in all humility -- is the last thing Christ wants the leadership of His Church to embody.  In fact, in yesterday's reading (see above), He promised woe to anyone by whom such offenses come.  This discussion is clearly meant to set the tone for the whole of the Church to come, and the care and concern for the little ones, including personal self-discipline and a willingness to cast aside our own bad habits and impulses in order to do so, is Christ's definition of what it is to be "great" and the "greatest" in His Church.  Let us consider a moment the three-stage correction model that He offers to them.  It protects the privacy of the person accused of the offense, the one who has sinned against another.  The second stage, which expands the circle of those aware of the problem, still limits the exposure of the person about whom there is a complaint.  It's only after these attempts to reconcile and bring the person to an awareness of problematic behavior that it becomes a more public problem and expanded to the wider Church.  Moreover, let us consider what this means in the context of "Church."  The definition of Church according to my study Bible comes from the Greek word ἐκκλησία/ekklesia which is used here in the text, and means the "called out" or "assembly."  My study Bible notes that in this understanding the faithful are called out of the world to be the Church, which is the body of Christ, the Bride of Christ, the New Israel, the ark of Salvation, the assembly of believers.  Through the Church, it says, Christians are united to Christ and to each other.  In this community, the believer receives the grace of God through the sacraments and hears the truth of the gospel.  So therefore, this mystical transformation of people into one body in Christ takes place in the Eucharist; as Christ is the head of the Church, the Church is thereby a reflection of Christ's Incarnation, with body human and divine qualities.  In this understanding of what "Church" is and means, then, let us consider Christ's admonition for mutual correction.  Offenses are those things which disrupt this process of transformation into communion as the body of Christ; they tear relationships apart through abuse of various kinds, and destroy the very reality of what it means to take the Eucharist, to participate in Christ's sacrifice.  Therefore it is up to all of us to not only take our own behavior most seriously in this context of the "little ones" and how they are received by all, but especially Christ's teachings about self-correction (see yesterday's reading and His analogy of amputation of a diseased body part regarding our own sinful behaviors and habits), and mutual correction in today's reading.  If indeed the Church is meant to be a reflection of Christ's Incarnation, then imagine how much more seriously we must take His words when it comes to jockeying for position, for gossip and bad behaviors that break good faith in the Church, for exploitation or abuse of power and manipulation within the Church.  The Church is a holy institution and not merely a fiscal or community of neighbors or social institution or even a political one, as seems to become so often the case, something with which we are all too familiar.  If we were to remember that the Church itself is meant to be a place of healing -- including correction of sinful or abusive behaviors to ourselves or to others -- then we will orient ourselves correctly to its purpose and calling.  Let us remember that as a place of prayer and worship we are witnesses not to one another but to God and to the purpose of Christ's Incarnation itself, for if we fail that purpose then we fail Him.  As He reminds us today, He is there in the midst of us.  Throughout the readings of yesterday and today, Christ's great concern is with the little ones; so much so, that yesterday we read His teaching that to receive one of the little ones is to receive Him:  "Whoever receives one little child like this in My name receives Me."  Today He tells us most solemnly a key purpose of the Church:  "Even so it is not the will of your Father who is in heaven that one of these little ones should perish."   Let us understand that we all are to work together for salvation, and what commitment that takes to His teaching here.  And always, there is the overriding concern for Christ's mission:  "For the Son of Man has come to save that which was lost."