Love your enemies

 

 "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, for 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."

 

- Luke 6:27–38 

 

Yesterday we read that it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God.  And when it was day, He called His disciples to Himself; and from them He chose twelve whom He also named apostles:  Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.   And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits.  And they were healed.  And the whole multitude sought to touch Him, for power went out from Him and healed them all.  Then He lifted up His eyes toward His disciples, and said: "Blessed are you poor, for yours is the kingdom of God.  Blessed are you who hunger now, for you shall be filled. Blessed are you who weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man's sake. Rejoice in that day and leap for joy!  For indeed your reward is great in heaven, for in like manner their fathers did to the prophets."  "But woe to you who are rich, for you have received your consolation. Woe to you who are full, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep. Woe to you when all men speak well of you, for so did their fathers to the false prophets."  

 

 "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, for 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." Many patristic commentators see this passage in light of the persecutions for which Jesus is preparing the disciples, and the hostility to the Church that would be found in the world.  In all of these actions, what is called for is patience, dispassion, and forbearance.  St. Ambrose, for example, points out that Christ Himself forgave those who were slandering Him from the Cross, and also the example of the first martyr, St. Stephen, who prayed that God not hold the sin against his persecutors.   St. Cyril of Alexandria speaks of the mercy of God, shown so splendidly in Christ, and how we are to imitate that mercy.  Indeed, in the teachings of Christ regarding judgment (especially in the parable of judgment found in Matthew 25:31-46), the true measure of people in Christ's judgment is our capacity for expressing compassion, which is a true hallmark and characteristic of Christ Himself.  Here Christ speaks of the mercy of God the Father, whose mercy also extends to those who show mercy.  For when we are injured in any way, we as Christians come to rely on God for help and recompense.

 

 "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."  My study Bible states that mercy precludes human judgment.  Good measure, pressed down, shaken together, and running over are descriptions of how an honest and generous merchant would measure bulk goods.  For example, flour pressed down gives a much more generous cup than flour which is fluffed up with air.  My study Bible adds that the blessings God intends to put into our hearts are more generous than we can possibly contain, yet this also depends on the spirit in which we ourselves give and forgive.  

 

St. Augustine puts the practice of mercy advocated by Jesus into the context of our own spiritual growth, our capacity to grasp the things of God that God desires for us.  He writes, "The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: 'Forgive, and you shall be forgiven; give, and it shall be given to you.' This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God" (Letter 171A).  In a world in which justice was seen as a restoration of what is lost, or an equal retribution for sins committed, Jesus' words sound entirely alien.  He introduces a way of life for the disciples that is dependent not upon the world and worldly justice, but upon the justice, mercy, and generosity of God.  As so many of the Church Fathers comment, He is preparing them for the hostility they will find as apostles in a harsh world in which they will face persecution for the message of the gospel they carry.  But in our own time, we can also understand St. Augustine's words about the cleansing of the heart.  To learn patience, forbearance, and discipline is no small mean thing, and neither is the practice of mercy that is asked of us, after all, in imitation of God.  There are many circumstances in which one may be counseled to keep still, to bear a little shame or even injustice, for a higher goal, a greater good, including a growing closeness to God.  In these teachings one must keep the perspective that ultimately the greatest bestowal of good comes from God alone.  We don't know what harvest of virtue and even joy we may reap from the kind of detachment and dispassion that Christ counsels here.  To show mercy is at times an experience of the greatest exaltation, something that surpasses our calculations, for we also can help to bestow blessings on those who have in some way been harmed or shortchanged in life.  Our own patience and forbearance can be a good learning curve for greater goals in life than immediate satisfaction or the acting out of vengeance or passion.  Let us keep in mind that when Jesus teaches us to "Judge not," He is not suggesting that we give up our discernment.  In fact, the message here is quite the contrary; Jesus counsels us how to develop greater discernment and spiritual perception through such teachings and the development of the virtues we've discussed.  We're to remember there is more to life than material outcomes and immediate gratification.  Jesus' teachings give us a foundation through which to develop the discernment necessary even for the Church which the disciples would go on to establish.  We're not to practice hypocritical judgments and overlook our own flaws, but we do seek to develop the compassion and perspective necessary for healing in an imperfect world in which righteousness may involve struggle, and even overcoming hardship, even to understand necessary correction (which Jesus advocates in Matthew 18:15-17), as well as forgiveness.  Jesus' teachings prepare us for something greater than material focus alone.  Rather we're being asked to be shaped to carry the kingdom of God with us and within us (Luke 17:20-21).  Let us be grateful for the gracious life of the Kingdom He offers to us.

 

 

 

 

Bear fruits worthy of repentance

 

 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.  And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying:

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.

Every valley shall be filled

And every mountain and hill brought low; 

The crooked places shall be made straight

 And the rough ways smooth;

And all flesh shall see the salvation of God.'"

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then the tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." 

 

- Luke 3:1-14 

 

Our most recent lectionary posts followed what is known as Christ's Farewell Discourse, spoken to the apostles at the Last Supper.  Jesus' final words in that discourse (just prior to His High Priestly Prayer) were, "A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father."  Then some of His disciples said among themselves, "What is this that He says to us, 'A little while, and you will not see Me'; and, 'because I go to the Father'?"  They said therefore, "What is this that He says, 'A little while'?  We do not know what he is saying."  Now Jesus knew that they desired to ask Him, and He said to them, "Are you inquiring among yourselves about what I said, 'A little while, and you will not see Me; and again a little while, and you will see Me'?  Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy.  A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world.  Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.  And in that day you will ask Me nothing.  Most assuredly, I say to you, whatever you ask the Father in My name He will give you.  Until now you have asked nothing in My name.  Ask, and you will receive, that your joy may be full.These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father.  In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; for the Father Himself loves you, because you have loved Me, and I have believed that I came forth from God.  I came forth from the Father and have come into the world.  Again, I leave the world and go to the Father."  His disciples said to Him, "See, now You are speaking plainly, and using no figure of speech!  Now we are sure that You know all things, and have no need that anyone should question You.  By this we believe that You came forth from God."  Jesus answered them, "Do you now believe?  Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone, because the Father is with Me.  These things I have spoken to you, that in Me you may have peace.  In the world you will have tribulation; but be of good cheer, I have overcome the world."

 

  Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene . . .    My study Bible tells us that Herod ruled Judea from 37-4 BC.  He was also called "Herod the Builder" for his many building projects, the most famous and impressive of which was the expansion and refurbishing of the Second Temple, so that it became known in its time as one of the seven wonders of the world.  My study Bible comments that Luke mentions Herod to pinpoint the historical date of the birth of Jesus Christ.  It adds that an ancient prophecy of Jacob indicated the Messiah would come when a king ruled who was not from the tribe of Judah (Genesis 49:10).  Herod was a non-Jew who called himself the king of Judea, and so expectations were that the coming of Christ was surely at hand.

 

 . . . while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.  Regarding the high priests, my study Bible notes that Caiaphas was now the sole high priest, but people also recognized the continuing power of his father-in-law Annas, a previous high priest who had been deposed by the Romans.  John the son of Zacharias is St. John the Baptist.

 

 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins . . .   My study Bible comments here that the call to repentance was traditional for prophets.  John's baptism, it says, did not grant remission of sins once and for all.  But it prefigured and prepared people for the baptism of Christ which was to come (see Romans 6:3-11).  John is a figure of the Law in that, like the Law, he denounced sin but could not remit (or literally "put away") sin.  Both John and the Law, my study Bible tells us, point to the One who can remit sin.  

. . . as it is written in the book of the words of Isaiah the prophet, saying:  "The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight.  Every valley shall be filled and every mountain and hill brought low; The crooked places shall be made straight and the rough ways smooth; And all flesh shall see the salvation of God.'"   John quotes from Isaiah 40:3-5, ascribing to himself this role of the voice of one crying in the wilderness.  

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to  flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that god is able to raise up children to Abraham from these stones.  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then the tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages."   My study Bible comments on this passage that, while parents and ancestors help impart piety and holiness, ancestry itself does not make one worthy of God.  Each person in every generation must do as John says; that is, bear fruits worthy of repentance.   These stones are symbolic of the Gentiles who would become children to Abraham through faith in Christ (Romans 4:16-18). 

What does it mean to become children of Abraham?  This is a question central to the Gospels and to the Christian faith.  For we, as Christians, are also called children of Abraham (as St. Paul writes in Romans 4).  There, St. Paul makes it clear that those who are children of Abraham are those who are "like Abraham."  That is, like Abraham, they are those whose righteousness is justified by faith.  For, if we consider that Abraham himself lived before the Law was given to Moses, he could not be justified by the Law.  Instead, Genesis 15:6 tells us of Abraham that "he believed in the Lord, and He accounted it to him for righteousness."  This is what it is to be "justified by faith."  But in pursuing this understanding, we also have to consider just what faith is.  Is it just a set of principles we state that we believe are true?  According to the whole of the Bible, this is not what faith is, for faith can't be separated from living that faith, actually doing the things our faith (or "trust" in God) calls us to do.  It's the same as proclaiming our love for someone or something.  If this love does not prompt us to live its values and meaning, if we neglect our pledge of love, then what is love?  Declarations do not make love, "belief" does not make love.  Love is what we do, and faith is also what we do, what we live.  This principle is exemplified in John the Baptist's teaching to those whom he calls to repentance in today's reading.  What it is to "bear fruits worthy of repentance" is shown in John's answers to the people who ask, "What should we do?"  To the people, he instructs they must share charitably with those who are without, to the tax collectors he teaches not to engage in the common practice of extortion, but to collect only what is appointed.  The soldiers he instructs to make no false accusation or intimidation (and thereby take a bribe), "and be content with your wages."   These are all actions, works, fruits; even to refrain from doing something evil is an action.  To have faith is not simply a mental exercise.  For to have faith in God is to be obedient to God, to respond to God's call to us, which appears in some way in every conscience, "written in the heart" as St. Paul says in Romans 2.  In St. John the Evangelist's First Epistle, he writes to his flock about judgment, and of the discernment of knowing Christ.  He makes this intriguing statement, speaking of Christ, "If you know that He is righteous, you know that everyone who practices righteousness is born of Him" (1 John 2:29).  We come back over and over again to this question of righteousness, and John supplies us with this sense of choosing what (or Whom) we align with, the "energies" by which we live, that determine what we do, the life in which we participate.  But in his words, we "practice righteousness," just as the Baptist tells the people, the tax collectors, the soldiers.  So let it be also with us.  For we also today must "prepare the way of the Lord" -- if in our hearts, then in the way we live our lives, as did Abraham.

 

 

 

 

 

Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost

 

 Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  

 

Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 

- Luke 19:1–10 

 

Yesterday we read that Jesus 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. 

 

Then Jesus entered and passed through Jericho.  My study Bible comments that, as mentioned in yesterday's reading and commentary, Jericho was notorious as a place of iniquity and is commonly associated with sinful living (see Luke 10:30).  

 

Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  My study Bible refers us to a passage we recently read, Luke 18:24-27.  It notes that this encounter between Christ and Zacchaeus in today's reading demonstates that grace can accomplish that which is impossible for human beings.  

 Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."   My study Bible offers that there are many spiritual interpretations which express the universal significance of this encounter between Jesus and Zacchaeus midst this crowd of people.    Theophylact, for example, sees the crowd as symbolizing sins.  He writes, "Crowded in by a multitue of passions and worldly affairs, he is not able to see Jesus."  St. Ambrose sees several parallels.  First, Zacchaeus is short, understood as indicating his being short on faith and virtue.  Second, Zacchaeus has to climb a tree:  this is understood as teaching that no one attached to earthly matters can see Jesus.   Finally, that Christ intended to pass that way reveals that He will approach anyone who is willing to repent and believe. 

Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  My study Bible comments that Zacchaeus uses the term give for his free and generous offering to the poor, and the term restore for what he owes the people he had cheated -- and the latter was not a gift, but required by the law (Exodus 22:1).  In doing both, Zacchaeus is not only fulfilling the Law, but he also shows his love of the gospel.  

And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."  My study Bible claims that the title son of Abraham indicates that Zacchaeus had become like this patriarch of Israel:  he was counted righteous by his faith, he became generous toward the poor, and he was united to the people of God.  Early records say that Zacchaeus went on to become a bishop of the Church.  

Jesus says, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."   Christ is repeating a theme that He brings to the gospel message over and over again:  that He has come to seek and to save that which was lost.   The people complain not just that Zacchaeus is a sinner, but one that is perhaps a bit larger than life, if we could put it that way.  Jewish tax collectors, like Zacchaeus, were despised not simply for collecting taxes.  For one thing, they worked for the hated Roman occupiers, and against their fellow Jews.  For another thing, as part of their collaboration with the Romans, they were backed by the Roman power of the state and military; hence, they were free to use this power to collect extra monies for themselves and extort them from their fellow Jews.  One can just imagine the perspective of the average people regarding this kind of work and practice, and where the often scathing point of view of those in positions of religious authority like the Pharisees comes from.  In Luke chapter 15 we read of one such encounter between Jesus and the Pharisees and scribes, in which they observed Him receiving and eating with tax collectors and sinners, and complained about it.  In response Jesus gave three parables about seeking and recovering that which was lost:  the parable of the Lost Sheep, the parable of the Lost Coin, and the parable of the Prodigal or Lost Son.  Each of these gave the perspective of God -- and specifically of Jesus as Son of Man in His mission in the Incarnation -- of seeking and finding that which was lost.  Today in the story of Zacchaeus we have yet another important confirmation of this aspect of Christ's ministry and mission into the world as Jesus the Messiah.  Zacchaeus is a rather extreme example, and for a number of reasons.  First of all, he's not just a regular tax collector.  Zacchaeus is a chief tax collector.  He directs and has others working under him doing this despised work, considered sinful by the community.  Second, Zacchaeus not only holds this high position for the Romans, but he's rich.  Undoubtedly he got that way through his work and the extortion practices enabled by his position.  There's the additional image of Zacchaeus as someone who is short in stature; therefore he's not impressive but diminutive, and climbing up a tree -- even to see Christ -- is a sort of embarrassing thing for a man in his position to do.  But nevertheless, these two details give us an image that is somewhat humbling.  Zacchaeus has an enthusiasm to see Jesus that turns the intimidating image of the "chief tax collector" into a person who's heedless of what kind of figure he's cutting in the world, in front of this crowd.  Such things invite ridicule, and he (wittingly or unwittingly) subjects himself to that in the midst of people who despise him.  But Jesus another plan and another vision in mind that differs from the crowd and popular opinion, and even the history of Zacchaeus.  Jesus sees something that one can only see from a perspective far beyond the crowd, even above that tree Zacchaeus climbs to get a glimpse of Him.  Jesus sees a son of Abraham desiring to be reclaimed.  Jesus reads a part of Zacchaeus nobody else can see, the part that wants to return to the Lord so badly.  Let's observe Jesus taking the initiative and responding to seeing Zacchaeus climb that tree.  He calls Zacchaeus from out of the crowd, "Zacchaeus, make haste and come down, for today I must stay at your house."  And with that invitation, Zacchaeus opens wide his soul to Christ, returning to the Lord with a righteous choice:  "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  He re-establishes himself in relation to the Lord, and in so doing, turns in righteousness to restore relations with his neighbors as well.   In these two practices, in accordance with the Law and also in giving to the poor, Zacchaeus embodies the two greatest commandments as given by Jesus:  love of God and love of neighbor (see Luke 10:25-28).  In so doing, Zacchaeus is reconciled to Christ and to his community, and this is a powerful reminder of what the promise of eternal life is all about.  It comes from a repentance that is a restoration at so many levels, wiping out the debt of sin and creating the bonds of community within the kingdom of God.  On His way to Jerusalem, and passing through Jericho as He passed through our world, Jesus offers to Zacchaeus what He will go on to offer all of us from the Cross, a gift of salvation, if we will but take it.  Zacchaeus grabs hold with all his heart, his mind, his two hands, his short legs, and large pocketbook.  But first, the passage tells us, he made haste and came down, and received Him joyfully.  Let us do the same, and be thankful -- even joyful -- for what we're offered. 

  

 

 

 

For whoever exalts himself will be humbled, and he who humbles himself will be exalted

 

 Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely.  And behold, there was a certain man before Him who had dropsy.  And Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?"  But they kept silent.  And He took him and healed him, and let him go.  Then He answered them, saying, "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?"  And they could not answer Him regarding these things.  

So He told a parable to those who were invited, when He noted how they chose the best places, saying to them:  "When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; and he who invited you and him come and say to you, 'Give place to this man,' and then you begin with shame to take the lowest place.  But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, 'Friend, go up higher.'  Then you will have glory in the presence of those who sit at the table with you.  For whoever exalts himself will be humbled, and he who humbles himself will be exalted." 

 

- Luke 14:1-11 

 

Yesterday we read that some Pharisees came, saying to Jesus, "Get out and depart from here, for Herod wants to kill You."  And He said to them, "Go, tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.'  Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.  "O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her!  How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing!  See!  Your house is left to you desolate; and assuredly, I say to you, you shall not see me until the time comes when you say, 'Blessed is He who comes in the name of the LORD!'"

 

  Now it happened, as He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath, that they watched Him closely.  And behold, there was a certain man before Him who had dropsy.  And Jesus, answering, spoke to the lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?"  But they kept silent.  And He took him and healed him, and let him go.  Then He answered them, saying, "Which of you, having a donkey or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?"  And they could not answer Him regarding these things.  This argument continues from the events of the reading on Wednesday, in which Jesus healed a woman who'd been infirm for eighteen years.  That healing varied slightly, in the sense that her infirmity was seen as an affliction of an unclean spirit.  This illness, we should note, is not attributed to a spirit.  Dropsy was a term for edema, caused by heart failure which led to accumulation of fluid and resultant generalized swelling.  But the issue here which is taken up by Christ is the same one as at that earlier healing.  The scribes and Pharisees had built up traditions around the Law, and in that tradition healing was considered work; it therefore was not permissible on the Sabbath.  But, once again, building on His previous argument (in Wednesday's reading), Jesus brings up the issue of a working animal, for whom exceptions were made if its life were threatened on the Sabbath.  Hence, they cannot answer Him.

 

 So He told a parable to those who were invited, when He noted how they chose the best places, saying to them:  "When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; and he who invited you and him come and say to you, 'Give place to this man,' and then you begin with shame to take the lowest place.  But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, 'Friend, go up higher.'  Then you will have glory in the presence of those who sit at the table with you.  For whoever exalts himself will be humbled, and he who humbles himself will be exalted."  My study Bible points out that this parable is directed toward guests, while the one that follows (verses 12-14, to be included in Monday's reading) is directed toward hosts.  In imitation of Christ, it says, perfect humility is expected of guests, and boundless charity is demanded of hosts (see James 4:6).

The note in my study Bible regarding the command for perfect humility of guests, and boundless charity of hosts, should make us pause to think about what we might call today common courtesy, or good manners.  These traditions of charity, which over time became understood as good manners or courtesy, should not be forgotten as institutions made holy for us by Christ.  We can see in the readings in the Gospels the various aspects of formal practices at feasts and dinners which are mentioned, often coming from religious practice, such as formal washing of cups or other vessels (Mark 7:4).  Jesus also takes to task a particular host for being remiss by comparison to a notorious sinful woman who anoints Him with oil.  When Jesus knows that His host is scandalized by the woman, He first tells a parable about forgiveness and love, and then He says to him, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in."  These are customs of courtesy we may assume are present in the society.  But Jesus takes courtesy, especially in the forms of humility and charity (about which we shall read in Monday's reading) to another level, and renders them essentially commands of God.  In the practice of humility at public events, Christ speaks of gracious behavior.  In so doing, He says, we will be exalted and receive for ourselves a kind of glory in the presence of others.  This enshrining of gracious behavior is something we shouldn't forget in our own commerce and interaction with others, no matter the occasion.  For should we engage in both humble behavior or charitable behavior, in both cases we are not simply following the dictates of polite society or good manners, we are following Christ to be "like Christ."  These are commands for humility and compassion, for the practice of charity, for charity also depends on the graciousness of humility and not boastfulness or self-indulgence.  When we practice such practices of "good manners" we are, in effect, engaging in the spirit of Christ, treating others as we would be treated, and thus we can consider His words to be His gracious response to us:  "For whoever exalts himself will be humbled, and he who humbles himself will be exalted."   Therefore let us ask ourselves to be consciously aware of such behaviors, and not consider the forms of social intercourse of every day life to be absent significance for Christ -- for here in today's reading He declares them to be so by preaching about them.  Every small instance of engagement with another, whether we are a guest or a host, or even simply a chance encounter, is an opportunity for participating in the spirit of God through such practices of humility and charity, both synonymous with gracious behavior.  It's my belief that we're given these teachings in the Gospels for significant reasons, therefore they should not be dismissed as mere social teachings or customs, but we must see them instead as precious to Christ through His own words here.  Jesus teaches us "what manner of spirit we are of" (Luke 9:55).  In the monastic tradition, hospitality was so treasured in response that even prayer would be interrupted in order to greet a stranger at the door.  In a modern secular context, we are often unaware what social class, wealth, education, and other differences make to people, and the significant impact they have on social interaction.  Such differences can be intimidating.  For one faithful to Christ, humility can be a form of recognizing these difficulties and treating all with equal graciousness and kindness, honoring the "poor in spirit" beloved of Christ (Matthew 5:3).   We can also understand Christ's words as teaching those with many blessings the absolute necessity for humility.  Let us take to heart the significance of each opportunity for doing as Christ commanded.  In the presence of the stranger or the one known to us, we are given an opportunity to serve Christ, no matter how insignificant or unknown to others we may consider the encounter to be.

 

 

 

 

 

Do not be like the hypocrites

 "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly.

"And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."

* * *

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward.  But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly."

- Matthew 6:1-6, 16-18

We are currently reading through the Sermon on the Mount, which is found in Matthew chapters 5 - 7.  On Saturday, we read that Jesus said, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'  But I tell you not to resist an evil person.  But whoever slaps you on your right cheek, turn the other to him also.  If anyone wants to sue you and take away your tunic, let him have your cloak also.  And whoever compels you to go one mile, go with him two.  Give to him who asks you, and from him who wants to borrow from you do not turn away.  You have heard that it was said, 'You shall love your neighbor and hate your enemy.'  But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.  For if you love those who love you, what reward have you?  Do not even the tax collectors do the same?  And if you greet your brethren only, what do you do more than others?  Do not even the tax collectors do so?  Therefore you shall be perfect, just as your Father in heaven is perfect."

 "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward."  Today we begin chapter 6, in which the Sermon on the Mount turns to the three most basic aspects of spiritual living:  charitable giving, prayer, and fasting.  These three disciples, my study bible tells us, relate directly to God's righteousness.   A major critical theme given by Jesus regarding these disciples is hypocrisy.  The original meaning of the word "hypocrite" is "actor."  The word literally means "beneath the mask," as actors in the ancient theater all wore masks to delineate their character.  Hypocrites, my study bible notes, are play-actors practicing piety for show.  They desire to please men rather than God.  A hypocrite wears a mask of compassion but is inwardly heartless.  Their reward is the applause of men (that is, other people) and nothing more.

"Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly."   God, my study bible says, is not impressed with what others think of us.  Neither is God swayed by what we think about ourselves.  God will reward good deeds when they are based on pure motives of the heart.  Again we note this indication that Jesus speaks of a system that is a kind of exchange:  one way of life for another.  The earliest teaching documents of the Church (The Didache) speak to us about His way as the way of life, which is opposed to the way of death.  His way is one in which God is deep within us, in a relationship of communion and participation.  In that secret place, we live a life that is sacred to God.  It is contrasted with living for show and the opinions of other people.  Nevertheless, its energies also manifest and intersect with our worldly lives.  Again, His way is a way of wholeness of life.

"And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."  Hypocrites miss the spirit of prayer, according to my study bible.  True prayer, it says, is an intimate, personal communion with God that leads to the vision of God's glory (1 Corinthians 2:9).  Hypocrisy blocks out this communion and this vision, as the real focus of the heart isn't God.  True prayer isn't to tell God what God already knows, and then telling God what to do about it.  Neither is it appearing pious in front of others.  But Jesus' instructions here teach us about prayer:  it is humble (go into your room), it's personal (pray to your Father), and it's sincere.   Tomorrow's reading will cover the remaining teachings of the Sermon on the Mount regarding true prayer (verses 7-15).

 "Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward.  But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly."   To keep a sad countenance to show off that one is fasting is a mere external display.  Fasting is again a kind of exchange, a life in which devotion to God becomes a sort of currency, a way of being.  For the one who fasts, the compassion of God outshines the physical discomfort, my study bible says.  Fasting is for spiritual growth and the glory of God.  Moreover, it's not about simply abstinence from food, a sort of "virtue" about food.  For Christians there are no evil foods.  Fasting is about abstinence where it is necessary not to be controlled by passions; most importantly, we seek to learn abstinence from sin, to master impulses that are harmful to ourselves and to others in exchange for God's way of life for us.  Thus it is about discipline, or more specifically, discipleship.  St. John Chrysostom writes, "What good is it if we abstain from eating birds and fish, but bite and devour our brothers?" 

What is fasting all about?  In an age of endless diets offered to us so that we look well to others, fasting is likely to be largely entirely misunderstood.  Moreover, for Christians, there are no forbidden foods, and fasting isn't about the food itself.  Fasting rules vary from place to place, and within denominations.  The emphasis for us should be on what abstinence means, and what it means to make a commitment to something.  It is all about the interior learning curve of self-discipline, walking in the way of Christ.  Fasting was an ancient Jewish practice, but transformed in the Church.  With the Resurrection, we fast with our eyes fixed upon His return.  Fasting is a kind of remembrance, a making room for the things of God.  St. John Chrysostom preached a famous set of homilies during one Lenten period in which his flock was in great political distress and upheaval (Homilies on the Statues), exhorting them to remain faithful to the spirit of discipleship while they awaited resolution.  Chrysostom emphasizes over and over again the need to let go of impressing others with our fabulous delicacies, our capacity for entertainment, our splendid show of refinement and effort.  Instead, we can just give it a rest for a while and focus instead on where our heart is, what God may be calling us toward, or how we can deepen our communion with God and our spiritual community with others.  He focuses on fasting but also on another topic that seemingly in our contemporary times is not so widely discussed, but nevertheless an important part of the Sermon on the Mount, namely the swearing of oaths (see Friday's reading).   Whether we are speaking of Chrysostom's perilous times of Antioch in the 4th century, or our world today, the discipleship called for particularly in times of uncertainty and distress remains the truest part of our own discipleship.  It is a necessity we all need to remember.  It may seem quaint and even antiquated to speak today about the discipline of fasting or even watching our words and speech, but perhaps we'd do well to begin to revisit the blessings of discipleship in this regard.  Self-mastery becomes a true currency in a time when instability seems to be a key factor in many avenues of life and community.  We look to the place and directions that we've been given for anchoring ourselves best to the place of faith in a stormy sea, for finding that depth of relationship that is truly needful.  Hypocrisy, then, becomes a key component of what it is that ails us.  Is our life about impressing others?  Is it about following social rules set by current custom or fashion -- or dictated by the loudest and most seemingly desperate or extreme voices?   The truth is that the kingdom of God is within us, and we need discipline to anchor ourselves to it, to find the faith that gets us through even a sea of troubles, especially when we don't know where we're headed.  Jesus' advocacy against hypocrisy gives us the extra benefit of seeing through phoniness and keeping it real, in all the ways that we need to. 

Take heed that you do not do your charitable deeds before men, to be seen by them. Otherwise you have no reward from your Father in heaven

 "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly.

"And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.

* * * 

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward.  But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father is in the secret place; and your Father who sees in secret will reward you openly."

- Matthew 6:1-6, 16-18

 We are currently reading through the Sermon on the Mount, which begins with the Beatitudes in Matthew chapter 5.  Yesterday we read that Jesus taught:  "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'  But I tell you not to resist an evil person.  But whoever slaps you on your right cheek, turn the other to him also.  If anyone wants to sue you and take away your tunic, let him have your cloak also.  And whoever compels you to go one mile, go with him two.  Give to him who asks you, and from him who wants to borrow from you do not turn away.  You have heard that it was said, 'You shall love your neighbor and hate your enemy.'  But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.  For if you love those who love you, what reward have you?  Do not even the tax collectors do the same?  And if you greet your brethren only, what do you do more than others?  Do not even the tax collectors do so?  Therefore you shall be perfect, just as your Father in heaven is perfect."

"Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly."  In this section of the Sermon on the Mount, Jesus begins speaking about three basic aspects of active spiritual life:  charitable giving, prayer, and fasting.  These three disciplines, my study bible says relate directly to God's righteousness.  The original meaning of the Greek word hypocrite is actor:  from hypo means "under," and kritos which means "mask."  (In the ancient theater, actors wore masks for their characters.)   My study bible says that here, hypocrites are play-actors, practicing piety for show -- desiring to please other people rather than God.   They wear masks of compassion, but inwardly are heartless.  Their reward is the applause of men and no more; since what they seek is merely the glory of men, they have their reward.  But God is not impressed by what others think about us; neither is God impressed by what we think about ourselves.  My study bible says that God will reward good deeds when they are based on pure motives of the heart.  Once again, the fullness of this Sermon has been an emphasis on the inner condition that His type of faith brings as righteousness, and here that emphasis continues even in discussion of outward practices of faith.

"And when you pray, you shall not be like the hypocrites.  For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."  The hypocrites, my study bible says, miss the spirit of prayer, which is an intimate and personal communion with God which leads to the vision of His glory (1 Corinthians 2:9).  Hypocrisy will block out this communication and this vision.  Again, those who pray merely to be seen by men already have their reward.  Christ's emphasis in prayer is on true communion of the heart, something hidden (secret) from others.

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward.  But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father is in the secret place; and your Father who sees in secret will reward you openly."  To keep a sad countenance is to show off one's fasting as a kind of external display.  To fast is to abstain from something in order to put God (and one's relationship with God) first.  My study bible says that for such a person, the compassion of God outshines physical discomfort, that fasting is for spiritual growth and the glory of God, not to be seen by those around us.  We should keep in mind that fasting does not simply indicate abstinence from food.  Fasting is about self-denial in all areas of life in order to be more detached and less driven by passions and impulses; that is, not to be merely controlled by such.   St. John Chrysostom writes, "What good is it if we abstain from eating birds and fish, but bite and devour our brothers?"

What are spiritual disciplines?  What are they for?  Who could argue with the practice of charity or almsgiving, prayer, or fasting?  But Christ invites us to think more deeply about what these things are for.  As spiritual discipline, the practice of charity is all about connecting the love of God with love of neighbor.  The two must go together.  So often people seem to separate these things, as if it is truly possible to love God but practice selfishness.  There is no righteousness without a true inward and outward component of how our faith works, how communion with God must work in us and in our lives.  Jesus makes it clear here just how we fail to make a life where both are operating:  by focusing on the reward we get "from men," that is from an audience, like an actor.  Do we do our works of charity for the rewards we receive from the world in recognition?  The same is true of other practices, like prayer and fasting.  Prayer is meant to strengthen and build the true communion of faith.  As we grow in what we know and understand of God, so our own understanding of ourselves must be shaped and grow.  We begin to call into question the things that make us smaller, so to speak, that limit us from being what God calls us to be, the things that diminish the image in which we're created.  Perhaps even more powerfully, we called toward something greater.  Prayer should take us into depths that expand us toward God, that help us cultivate wisdom, patience, meanings, and the varied expressions of love including care and responsibility.  To fast is to learn a type of self-mastery that says that we have some choice in what we do and how we act according to our own impulses.  Seeing what we think others have that we don't, we may feel, "I want that."  But turning to God gives us pause and interruption.  What's good for us? What's dignified?  What teaches us integrity?  As human beings, we are capable of such selfless and wise behavior, and fasting -- which is also possible in varied and many forms -- helps us to grow in that practice and understanding and to develop our lives accordingly.  Each of the disciplines, as taught by Christ, can work in a give and take with our inner lives, where a purity of the heart becomes not only a great benefit but facilitates who we are as human beings within the communion we have in the life of Christ.  To make our appearance to others, our "glory before men" the goal of almsgiving, prayer, or fasting is to remain those who already have their reward, and the emptiness that goes with it, where we truly miss the mark of spiritual life.  Jesus offers us real "life," the life in abundance that grows because we live in this communion that He emphasizes, wherein the state of the heart becomes the core of spiritual integrity.  How will you grow through the practices He offers us?

The kingdom of God has come near to you

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.  Go your way; behold, I send you out as lambs among wolves.  Carry neither money bag, knapsack, nor sandals; and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you.  And heal the sick there, and say to them, 'The kingdom of God has come near to you.'  But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city.

"Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades.  He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."

- Luke 10:1-16

Yesterday we read that when the time had come for Jesus to be received up, He steadfastly set His face to go to Jerusalem, and sent messengers before His face.  And as they went, they entered a village of the Samaritans, to prepare for Him.  But they did not receive Him, because His face was set for the journey to Jerusalem.  And when His disciples James and John saw this, they said, "Lord, do you want us to command fire to come down from heaven and consume them, just as Elijah did?"  But He turned and rebuked them, and said, "You do not know what manner of spirit you are of.  For the Son of Man did not come to destroy men's lives but to save them."  And they went to another village.  Now it happened as they journeyed on the road, that someone said to Him, "Lord, I will follow You wherever You go."  And Jesus said, to Him, "Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head."  Then He said to another, "Follow Me."  But he said, "Lord let me first go and bury my father."  Jesus said to him, "Let the dead bury their own dead, but you go and preach the kingdom of God."  And another also said, "Lord, I will follow You, but let me first go and bid them farewell who are at my house."  But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the kingdom of God."

 After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.  Then He said to them, "The harvest truly is great, but the laborers are few; therefore pray the Lord of the harvest to send out laborers into His harvest.  Go your way; behold, I send you out as lambs among wolves.  Carry neither money bag, knapsack, nor sandals; and greet no one along the road.  But whatever house you enter, first say, 'Peace to this house.'  And if a son of peace is there, your peace will rest on it; if not, it will return to you.  And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages.  Do not go from house to house.  Whatever city you enter, and they receive you, eat such things as are set before you.  And heal the sick there, and say to them, 'The kingdom of God has come near to you.'  But whatever city you enter, and they do not receive you, go out into its streets and say, 'The very dust of your city which clings to us we wipe off against you.  Nevertheless know this, that the kingdom of God has come near you.'  But I say to you that it will be more tolerable in that Day for Sodom than for that city."   Yesterday we read that Jesus sent His apostles before His face as He determined to go toward Jerusalem.  Here we read of the appointment of seventy others who now do the same, sent out two by two to every city He will enter on His way toward Jerusalem and His Passion.  These seventy were also hand-chosen, made up of members well-known to the Church, including Barnabas and Titus.  My study bible suggests that we note Christ teaches us to pray not only for the harvest of believers, but also for laborers who will minister to them.  Wolves are those who would prey on the lambs of Christ; lambs are animals that are associated with sacrifice and characterize the lives of apostles and Christ's followers.  Peace is the hallmark of the journey, peace is what unites those who bring the Kingdom near and those who receive it.  Wolves here is used figuratively as those who seek to frighten and devour those who follow Christ (John 15:18).  Note once again the command for gracious behavior:  they are to accept whatever hospitality is first offered, and that includes foods.  This touches on the fasting disciplines traditional in the Church and particularly for monastics:  hospitality takes precedence!  Christ gives two commands emphasizing this:  graciousness, mercy, and charity figure into this practice of receiving what is set before to them.  They are to heal the sick, and here is perhaps the most important word Christ gives:  they are to say, "The kingdom of God has come near to you."  Its impact is felt in the next statement:  where that Kingdom is rejected, there will be judgment.  All the apostles are to do is to wipe off the dust of the city from themselves, but the emphasis here is given twice as well:  "know that the kingdom of God has come near you."  My study bible says that the gospel message isn't simply that there is a Kingdom in the future, but that this kingdom of God has come near.

"Woe to you, Chorazin!  Woe to you, Bethsaida!  For if the mighty works which were done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more tolerable for Tyre and Sidon at the judgment than for you.  And you, Capernaum, who are exalted to heaven, will be brought down to Hades.  He who hears you hears Me, he who rejects you rejects Me, and he who rejects Me rejects Him who sent Me."  My study bible explains that judgment is severe for those who reject Christ after experiencing His grace.  But in contrast, it's important to note that those who have never known Christ due to genuine ignorance are without sin in that regard (John 15:22-24).  It is their God-given conscience that counts (Romans 2:12-16).  Indeed, there are Orthodox writers who say that around the world many who have never heard the name of Christ have nevertheless sought to reach toward Him in their own faiths.   Once again we note that Judgment is left to God; all these apostles are to do is wipe off the dust from themselves as a rebuke to the city where they and Christ's kingdom are rejected.

Jesus' words regarding Judgment are extreme, and therefore powerful.  Certainly there is no doubt this is intentional speech.   We see the seemingly great contrasts between these words and His teaching and instruction on the character and behavior of the Seventy.  Twice He teaches them they must graciously accept whatever hospitality is offered to them.  Rather than expressing any form of retaliation where they are rejected they are simply to wipe the dust off them in rebuke.  The gracious message, "The kingdom of God has come near to you," is always the refrain no matter what the city's response is.  But Judgment isn't something that can be taken lightly, and we really shouldn't see contradictions in any of this.  Christ teaches us about spiritual reality and the responsibility of being messengers of this Kingdom.  Their every word and deed is to reflect the true graciousness of this Kingdom, and the fact that they are ushering in a spiritual kingdom into the world.  "The kingdom of God has come near" is a message that teaches about what is coming into our world, what exists within us and among us as those who wish to be a part of this life of the Kingdom, even as we live in this world.  And that's where we take our start in understanding the true message of the Gospel and Christ's mission into the world.  We are all still a part of this mission, where the Kingdom is near, and we have a choice to accept or reject.  Christ makes it very clear that the message of the Kingdom, the spirit which guides these apostles, must be present in all that they do.  It's not just about nominally joining a Church, it's about how one lives all of one's life.  It is about action.  Grace is the great hallmark here, but we are always invited into choice.  We are responsible for what we reject, how we choose.  He tells us that there will be plenty of wolves out there for His sheep, but they are to rely on humility and grace; they serve Him, not a worldly master.  In times of difficulties and uncertainty, we need to remember the grace and peace of this life that He offers.  Our peace -- His peace given to us -- is the connecting tie  between those who bring the good news of the Kingdom and those who receive it.  To be a son of peace is to be a child by adoption, via faith.  It is to carry His Kingdom with us and within us.  His Judgment is always present with it, but so is the grace that responds to repentance or change of mind.  Let us remember this and persevere in His peace, in what He offers and calls us to in mission, in the good news of the Kingdom.  Let us not forget the importance -- the great significance -- of this choice we are called to make each day.

You have the poor with you always, but Me you do not have always

 Now it came to pass, when Jesus had finished all these sayings, that He said to His disciples, "You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified."  Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill Him.  But they said, "Not during the feast, lest there be an uproar among the people."

And when Jesus was at Bethany at the house of Simon the leper, a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table.  But when His disciples saw it, they were indignant, saying, "Why this waste?  For this fragrant oil might have been sold for much and given to the poor."  But when Jesus was aware of it, He said to them, "Why do you trouble the woman?  For she has done a good work for Me.  For you have the poor with you always, but Me you do not have always.  For in pouring this fragrant oil on My body, she did it for My burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."

Then one of the twelve, called Judas Iscariot, went to the chief priests and said, "What are you willing to give me if I deliver Him to you?"  And they counted out to him thirty pieces of silver.  So from that time he sought opportunity to betray Him.

- Matthew 26:1-16

In our current readings, it is Holy Week, and Jesus is in Jerusalem.  He has told His disciples of the coming destruction of the temple, and the end of the age.  He has told two parables about His Second Coming, and the Judgment that will take place:  the Parable of the Wise and Foolish Virgins, and the Parable of the Talents.  In yesterday's reading, He told them,  "When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory.  All the nations will be gathered before Him, and He will separate them one from another, as a shepherd divides his sheep from the goats.  And He will set the sheep on His right hand, but the goats on the left.  Then the King will say to those on His right hand, 'Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world:  for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.'  Then the righteous will answer Him, saying, 'Lord, when did we see You hungry and feed You, or thirsty and give You drink?  When did we see You a stranger and take You in, or naked and clothe You?  Or when did we see You sick, or in prison, and come to You?  And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these My brethren, you did it to Me.'  Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels:  for I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me.'  Then they also will answer Him, saying, 'Lord, when did we see You hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to You?'  Then He will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to Me.'  And these will go away into everlasting punishment, but the righteous into eternal life."

 Now it came to pass, when Jesus had finished all these sayings, that He said to His disciples, "You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified."  Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill Him.  But they said, "Not during the feast, lest there be an uproar among the people."  My study bible notes here that Jesus was delivered up to His Passion by His accusers, yet He is going willingly.  Unless He had willed to go, His accusers could never have taken Him, Indeed, there are earlier times when the authorities tried to arrest Him, and failed.  After His Resurrection, my study bible tells us.  many saints imitated Christ by willingly going to martyrdom.

 And when Jesus was at Bethany at the house of Simon the leper, a woman came to Him having an alabaster flask of very costly fragrant oil, and she poured it on His head as He sat at the table.  But when His disciples saw it, they were indignant, saying, "Why this waste?  For this fragrant oil might have been sold for much and given to the poor."  But when Jesus was aware of it, He said to them, "Why do you trouble the woman?  For she has done a good work for Me.  For you have the poor with you always, but Me you do not have always.  For in pouring this fragrant oil on My body, she did it for My burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."  Jesus' gracious response is to a gift of love and devotion.  St. John Chrysostom comments that Jesus accepts the gift offered by this woman, but in principle acts of charity to the poor are preferable even to outward signs shown to God (25:40, James 1:27).  But this woman's heart is full of love, and her act of love is one of note as it flows from love of God:  she anoints Him for burial.  So essential is this gift, Jesus gives us to understand, that wherever the gospel is preached, what she's done will also be told as a memorial to her.  The link in this story is one that proves to be stronger than everything else:  that charity in its highest and most honored form is the outpouring of love, a true act of the heart.  The greatest acts of love and compassion are those we are led to by God, via such faith.  Simon the leper is mentioned as one known to the readers of the Gospel; it seems likely he was known to the early Church.  Perhaps he is one who was healed earlier by Christ, else he would not be in community with others at his home.

Then one of the twelve, called Judas Iscariot, went to the chief priests and said, "What are you willing to give me if I deliver Him to you?"  And they counted out to him thirty pieces of silver.  So from that time he sought opportunity to betray Him.  My study bible says that Judas seeks on his own initiative to betray Jesus.  While his motives have been debated, tradition agrees that his primary motive was greed (see John 12:4-6).  By John's account, Judas is the one who chastises the woman in the story of above, about the "waste" of myrrh, but it is because he was a thief (see also 1 Timothy 6:10).  We may possibly read into the story of Judas his response to a rebuke from Christ.  That he is called one of the twelve is making it clear the depth of betrayal involved.  He is one of Christ's chosen.

In today's reading, we get a remarkable contrast of motives and behaviors.  There are the leadership who plot to kill Him, and somewhat "cunningly" avoid the crowds they fear although they will still carry out their plan in secret ways, in accordance with the hypocrisy with which Jesus has already so explicitly charged them.   And then there is the anointing with fragrant oil by the woman at the home of Simon the leper, an act of faith, love, and devotion -- a very pure act of charity.  Her act stands as a kind of crowning example of what it is to be truly and deeply charitable, for she doesn't act out of selfishness or a desire to be known but out of humility.  It is an act of faith and love, made with purity of heart.  Jesus links it with anointing for His burial, making it an act in accordance with the plans of God, and so one truly inspired by faith.  Love, the story seems to teach us, is the highest act of charity, the crowning capacity of human beings, the one thing that makes us most "like God."  The oil is also a mirror of pure grace, as we have discussed before the tie between the word for "oil" and the word for "mercy" in the Greek (they sound alike).  It is a pure symmetry of meaning, as Christ is the Anointed One, the Messiah, whose gift of grace to the world will be the Holy Spirit who comes after Him and by Whom each is anointed.  And yet this woman becomes the one who anoints the Christ with her love and mercy and grace acting through her.  By contrast, there is Judas, whose failure is humility:  not only can he not bring his tendency for greed into the yoke of discipleship, but he seems to me a bad disciple who cannot hear the love in the rebuke of the Lord.   He reacts as one who, similarly to the religious leadership, covets a place of honor without true discipleship to God.  Over and over again, the Gospels give us the consistent message of humility, that to be great is to be servant of all, and to be first is to be slave of all.  Humility, that is, to Christ and His commands, where all else, including those things that are a part of us that stand in the way, must be turned away for the sake of His kingdom and the care of the "little ones," one of whom is surely this woman.  Her act of faith and devotion is the opposite of that of Judas.  Her gift is one of love and supreme charity, an act of humility as told in all the Gospels.   But Judas' piety about giving to the poor is hypocrisy; in return for his rebuke Judas receives a rebuke from Christ (John 12:1-7).  And that becomes yet another teaching to us about hypocrisy and the state of the heart.  Jesus says, "You have the poor with you always, but Me you do not have always."  It reminds us of what love and faith do, that we see Christ everywhere and in all things, we keep in mind our discipleship and follow His commands, and it is that love that is extended to all those whom we would receive in His name, as He's taught in our previous reading.  So we ask, what is charity and how is it linked to love?  How do both come of a pure heart of faith?  That is possibly the deepest mystery of all, and the true key to what it is to be a great disciple.

You shall not be like the hypocrites

 "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly.

"And when you pray, you shall not be like the hypocrites.  For they love the pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."

* * *

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward.  But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly."

- Matthew 6:1-6; Matthew 6:16-18

We are currently reading through the Sermon on the Mount, which begins with chapter 5 of Matthew's Gospel.  (See The Beatitudes from last Monday, and subsequent readings.)   On Saturday, we read that Jesus taught, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'  But I tell you not to resist an evil person.  But whoever slaps you on your right cheek, turn the other to him also.  If anyone wants to sue you and take away your tunic, let him have your cloak also.  And whoever compels you to go one mile, go with him two.  Give to him who asks you, and from him who wants to borrow from you do not turn away.  You have heard that it was said, 'You shall love your neighbor and hate your enemy.'  But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.  For if you love those who love you, what reward have you?  Do not even the tax collectors do the same?  And if you greet your brethren only, what do you do more than others?  Do not even the tax collectors do so?  Therefore you shall be perfect, just as your Father in heaven is perfect."

 "Take heed that you do not do your charitable deeds before men, to be seen by them.  Otherwise you have no reward from your Father in heaven.  Therefore, when you do a charitable deed, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets, that they may have glory from men.  Assuredly, I say to you, they have their reward.  But when you do a charitable deed, do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly."  Chapter 6 of Matthew's Gospel gives us aspects of the Sermon on the Mount in which Jesus speaks about spiritual practice, and how we are to conduct ourselves:  in charitable giving, prayer, and fasting.  My study bible tells us that these three disciplines relate directly to God's righteousness.  Jesus begins in these verses with charitable giving.  In the Greek, hypocrite was a word for an actor:  in the ancient plays, the actors wore masks, and hypocrite means "under a mask."   Those who "play-act" for show seek to please other people more than to please God.  They love the praise of men more than the praise of God, as John's Gospel will put it.   Therefore, one can wear a mask of compassion, while inwardly remaining heartless.  My study bible says that their reward is the applause of other people and nothing more; God is not impressed with what others think about us, nor what we think about ourselves.   Some texts do not include the word openly at the end of verse 4.  Jesus defines a relationship in which love of God is the first priority; this, in turn, gives us righteousness, right-relatedness to others.  This is consistent with Jesus' subsequent teachings on the two greatest commandments. 

"And when you pray, you shall not be like the hypocrites.  For they love the pray standing in the synagogues and on the corners of the streets, that they may be seen by men.  Assuredly, I say to to you, they have their reward.  But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly."  My study bible says that the hypocrites miss the spirit of prayer, which is an intimate and personal communion with God, leading to the vision of His glory (1 Corinthians 2:9).  Hypocrisy effectively blocks out this communion and this vision.  Indeed, one can see it is an active form of denial, truly "a mask."  True prayer, says my study bible, is not in telling God what God already knows and then telling God what God must do about it; nor is it appearing pious in front of others.  True prayer is first of all humble (go into your room), secondly it is personal (pray to your Father), and finally it is sincere (do not use vain repetition -- in verse 7, which will appear in tomorrow's reading).

"Moreover, when you fast, do not be like the hypocrites, with a sad countenance.  For they disfigure their faces that they may appear to men to be fasting.  Assuredly, I say to you, they have their reward.  But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly."   Today's lectionary reading skips over verses 7 through 15, in which Jesus teaches more about prayer, and gives us the Lord's Prayer (they will appear as tomorrow's reading).  Jesus' teachings on hypocrisy are consistent through to the practice of fasting.  Keeping a sad countenance is again "showing off" for external display, the response of others.  Fasting is not about evil foods or bad foods; it is a commitment to making room for God.  Moreover for the Church fasting seasons are not meant to be a legalistic practice, nor does it preclude hospitality, being a gracious guest.  Fasting is for spiritual growth and the glory of God, not for show.  It is seeking God's compassion, an exercise in self-mastery as it includes fasting from all kinds of things that get in the way of relationship to God; a way of building dispassion.  My study bible cites the words of St. John Chrysostom:  "What good is it if we abstain from eating birds and fish, but bite and devour our brothers?"

What keeps us from a true relationship to God?  Hypocrisy, or wanting to be seen by others as "good" or "pious" as our top priority.  As John's Gospel puts it, loving the praise of men more than the praise of God.  Modern forms of "piety" seem to me to include many different kinds of moralism, public morality.  Whether we speak of "political correctness," or of an appropriate show of one feeling or another, a kind of regulation of what is considered group-appropriate behavior, none of these "rules" can really give us true relatedness to God as top priority.  This is why legalistic ways of thinking are not consistent with the teachings of Christ; we can't substitute a set of rules for relationship to God in the intimacy which Jesus envisions here.  Community, in Jesus' model, is that which is formed from sincere and deep connection to God as first priority -- and it is from this basic relationship that love is learned and in which one can grow in that love.  That is, community as distinguished from collective, in which human beings are no longer individual persons whose conscience and free will operate within that choice for relationship to God.  Too often, I find, when we start to define public morality there is too great a demand for conformity as top priority; and how we appear to others becomes the judgment of our character.   All too often, this becomes a problem within churches as well.   In the midst of a very rancorous election season in the United States, we should consider the difference between a political opinion we might not agree with, and a humble and sincere heart.  It really doesn't matter which group or which opinion we're talking about; sooner or later, it seems to me, we are all faced with this choice of whether or not we will please God or seek the approval of our "group."  Our Lord exemplifies this in His own life, culminating in the Crucifixion.  So, let us consider, what is real victory?  It begins in humility, not in the pleasing of the world.  We can cover up our own hearts all too easily by the latter.