So then, they are no longer two but one flesh

 

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

 

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

 

- Matthew 19:1–12 

 

Yesterday we read that after Jesus gave to the disciples a system for mutual correction and forgiveness in the Church (Matthew 18:15-17), 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."

 

Now it came to pass, when Jesus had finished these sayings, that He departed and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore, what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  My study Bible explains that the basis for the Pharisees' test of Christ here is Deuteronomy 24:1-4.  It says that God's condescension, or allowance, for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1; 2.  With authority, Jesus adds His own clear prohibition against divorce twice here (verses 6; 9).  In the ancient Church, the permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion.  But in all cases, acknowledging the spiritual tragedy of such a situation. 

 

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

 

 Jesus speaks of marriage as an eternal state, a union of two people so strong that "the two become one flesh."  In Holy Matrimony we have a hope and spiritual help for us to realize and grow into such a relationship.  In a modern world in which so much emphasis is placed on what we are able to gather to ourselves, the nature of sacrifice as mutually beneficial is not often counseled or understood.  But to give up some things for our lives is often the best thing we can do.  This is obvious in the case of bad habits, such as over-consumption of foods which are not healthy for us, or the intake of drugs or other chemicals and substances (such as tobacco, for instance) which also are not healthy for us.  But in marriage (as is the case also in child-rearing), mutual sacrifice is asked of us for a truly monogamous state.  This is not simply forsaking all others.  This refers to the personal things we give up for marriage, as an institution or perhaps we should say living organism that needs our commitment and our nurturing.  This is true in the sense that if we are well-nourished, we're not just consuming everything in sight, but also restricting amounts and substances to be beneficial for our health.  And so it is with marriage.  Selfishness and self-centeredness within marriage leads to problems because both are foundations of sin.  And, importantly, relationships can be broken by sin, by abuse.  Just as we read recently of Christ's teaching for mutual correction and forgiveness in the Church, so it is with a marriage.  This includes both a need for honesty about abuse or sinful behavior that hurts another, as well as the practice of forgiveness.  Both together are needed, and both ask of us a kind of sacrifice in one way and another.  Marriage is not a fairy tale, it's not a meal-ticket, it's not meant for mere transactional behavior or orientation toward another person.  We are meant to grow toward one another, and to grow together.  With the Church as foundational to marriage, we have spiritual help and mercy to guide us in this endeavor, for marriage is an adventure of life, full of responsibilities, difficulties, dangers, joys, and most of all, love.  For we learn love in this way.  And love may be asked of us in all kinds of ways, from care and consideration for one another, to care for children, for elderly dependent parents, and a host of circumstances which may seem "unfair" but in reality are challenges to meet within that framework of give and take and growth together in love.  Let us note that Jesus also takes great care to address the unmarried, those who are celibate, and to assure all of us through His teaching that, particularly in the Church, there is a place for those persons too. All are necessary and beloved to Christ.  Let us give thanks for it all, and for the promises of love and growth, in Christ's way.

 

 

If your right eye causes you to sin, pluck it out and cast it from you

 

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

 

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

 

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

 

- Matthew 5:27-37 

 

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

 

"You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study Bible explains that the issue here is not the God-given mutual attraction of men and women, but the selfish promptings of lust.  Lust is related to covetousness.   It explains that sin does not come out of nature, but out of the distortion of nature for self-indulgence.  Moreover, thoughts that enter the mind involuntarily are not sins, but temptations.  They become sins only when they are held and entertained. 

 

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  My study Bible explains that this imagery is not to be taken literally, but it refers to decisive action to avoid sin and to continue in purity.  Jesus will repeat these admonitions in Matthew 18:8, within the context of a teaching on discipline in the Church, and avoidance of abuse.  My study Bible comments that this action also refers to harmful relationships which must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  

 

 "Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in Christ's time, my study Bible says, Jesus repeatedly condemns divorce (see also Matthew 19:8-9) and emphasizes the eternal nature of marriage.  The possibility of divorce on the grounds of sexual immorality shows that marriage can be destroyed by sin.  My study Bible adds that in the Orthodox Church, divorce is recognized as a serious sin; however, the Church allows divorce and a second marriage as a concession to human weakness and as a corrective measure of compassion when a marriage has been broken.  A third marriage is permitted under specific, limited circumstances.  In the early Church, reasons for divorce were expanded to include threat to a spouse's or child's life and desertion, but in all cases acknowledging the spiritual tragedy of such a circumstance.  

 

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

 

In our reading from Wednesday, Jesus taught, "For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven."  In yesterday's reading, He began with the statute against murder, and expanded upon His meaning regarding exceeding the righteousness of the scribes and Pharisees.  He gave instructions regarding anger without a cause, and incitement such as insults to others.  In today's reading, Jesus expands first of all on the statute against adultery in the Mosaic Law, and begins to teach us what it means with regard to this to exceed the righteousness of the scribes and Pharisees.  It's not adequate, in His gospel, simply to outwardly obey commandments in a legal sense.  Jesus goes more deeply into our psyches, into the start of adulterous behavior and thinking.  Notice that He is speaking to men here, as well as when He directs His teachings about divorce and oaths.  In Christ's society, men were the main actors, so to speak, who could initiate and obtain divorce, make decisions for families, take action against an opponent.  In the context of lust, which we understand to mean a kind of selfishness or covetousness, Jesus speaks of cutting off what may seem to us like an integral part of ourselves and who we are, learning to deal with passions and impulses, and not simply outward obedience.  It's in this context that He teaches, "If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  If we examine this teaching closely, we come to understand that Jesus is speaking of desires and impulses that lead to harmful action, those things that hurt community, social and personal life, even crime.  A "right eye" may gaze at what doesn't belong to oneself, with greed, envy, or an impulse to take what's not yours.  A "right hand" reaches out to grasp something not lawful, or to hit or strike another, to reach for a weapon, to take hold of a person who's someone else's spouse.  Jesus is, of course, not speaking literally of amputation, but giving a figurative example from medicine as it was commonly known at the time, when a diseased eye or hand perhaps needed to be amputated in order to stop disease or infection from spreading to save the life of a patient.  In this way Jesus speaks figuratively of our psyches, our souls and spirits, the inward body of our psychological makeup.  As noted above, He will repeat this same teaching and figurative illustration when He warns His apostles about abuses and scandals endangering the "little ones" in His future Church (see Matthew 18:6-9).  Jesus teaches us to exceed the righteousness of the scribes and Pharisees through our own potential for change and self-mastery, to give up habits and impulses that seem to be so integral to ourselves that their difficulty to cast off may feel like an amputation of a precious part of our body.  But Christ calls us all to a kind of discernment and decisive strength to cast off what we don't need in order to save our souls.  

 

 

 

 

 

 

 

 

 

 

 

Because of the hardness of your heart he wrote you this precept

 

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

 

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

 

- Mark 10:1-16 

 

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

 

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  My study Bible comments that, in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorce.  (He does so twice in St. Matthew's Gospel; see Matthew 5:31-32, 19:8-9; and here in St. Mark's Gospel he does so before the Pharisees and also privately to the disciples).  Instead, Jesus emphasizes the eternal nature of marriage.   Again, in St. Matthew's Gospel, Jesus recognizes the possibility of divorce on the grounds of sexual immorality, which shows that marriage can be destroyed by sin.  In the Orthodox Church, divorce and a second marriage are allowed as concession to human weakness and also as a corrective measure of compassion when a marriage has been broken.  Possible grounds for divorce were expanded in the early Church.  The basis for this test by the Pharisees is Deuteronomy 24:1-4.  But my study Bible comments further that God's condescension, or allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1; 2 (from which Jesus quotes Genesis 2:24).  He adds His own clear prohibition against divorce; see also Malachi 2:15-16.

 

 Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  My study Bible says that, according to Theophylact, the disciples rebuked the mothers for bringing little children to Christ both because their manner was "unruly" and because they thought children "diminished His dignity as Teacher and Master."  But Christ rejects this thinking, and sets little children as an example of those who inherit the kingdom of God.  Therefore, children are invited (even as example to adults) to participate in the Kingdom through prayer, worship, baptism, chrismation, and Communion.  

 

There is a lot to ponder in today's reading as it applies to the lessons Christ has been teaching on what constitutes "greatness."  If we contrast the notion of sheer material power as greatness within a body or group of people, such as a government or kingdom or even household, with Christ's expression of greatness as that of service and humility to all (including the "little ones") then we see a continuity in these teachings on divorce, and on the treatment of little children.  Not only are they related in terms of family and its component parts, and what constitutes "good governance" or "greatness" within a family for its cohesion and love, but they are related in society and in the Church.  At Christ's time, of course, women did not have the same social or legal standing that men did.  Their testimonies, for example, were not considered to be valid or admissible in the Jewish tradition (and only under some circumstances allowed in Roman law).  So, it's important that we understand this specific framework in the question from the Pharisees:  "Is it lawful for a man to divorce his wife?"  In Christ's time this was a debated issue, with grounds for divorce divided among rabbinical opinion.  The dependency of women upon their families for social and personal care plays a great role in our understanding of the circumstances as well.  Even today, with social and legal equality enforced by law (including in the workplace), many feminists are coming to terms with the difficulties for women and children because of divorce.  So it would seem important to consider all of this discussion not only from the perspective of gender, as is so often the case today, but from the position of power and the "little ones," the more humble in any group.  Let's look at Jesus' response and how He phrases it.  When asked this question, He replies to the Pharisees,  "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.' "  Jesus does not place gender roles (or even creation) in the first place of His response, but rather He notes that divorce was permitted by Moses "because of the hardness of your heart."  He makes it clear that this is not the natural purpose and intent of creation, but a product of subsequent sin and distance from God.  In this sense, "hardness of heart" becomes a question of the use of power, in particular regarding those who are "little ones," i.e. dependent and less powerful.  It's important to note that this discussion is couched between the subject of little children and how they are viewed by Christ and are meant to be viewed within the Church, for this completely emphasizes the use of power and what we understand as gracious behavior, defined for us by Christ in His admonition to the disciples from Monday's reading:  "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  For righteousness, in the whole tradition of the Church and the entirety of the Holy Bible, is, in effect, "right-relatedness."  Let us consider the role of love, compassion, and grace in all our relations, and in all of Christ's teachings for us.  

 

 

 

 

 

Therefore what God has joined together, let not man separate

 

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

 

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

 

- Matthew 19:1-12 

 

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

 

  Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  My study Bible explains that the basis of the Pharisees' test is Deuteronomy 24:1-4.  God's condescension, or allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1; 2.  With authority, my study Bible teaches, Christ adds His own clear prohibition against divorce here ("So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate . . . And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery").  Regarding Christ's last statement here, my study Bible also notes that the permissible reasons for divorce were expanded in the ancient Church.  These included threat to a spouse's or child's life and desertion, in all cases acknowledging the spiritual tragedy of such a situation.  In each of these cases for divorce, it's made clear that marriage can be destroyed by sin.  

 

 His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."  But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."  Here my study Bible comments that Christ is steering the disciples toward understanding the holiness of virginity.  This comes not as a rejection of marriage but rather as a special calling for some -- to whom it has been given. Eunuchs were common in the ancient world; they were men who had been castrated -- either by birth defect, disease, or mutilation -- and were frequently employed to guard women of nobility.  Here Jesus is using this term figuratively to indicate those who freely choose lifelong celibacy for the sake of the kingdom of heaven.  This consecrated virginity, my study Bible adds, is not to be confused with self-mutilation, which the Church condemned at the First Ecumenical Council (AD 325).  See also 1 Corinthians 7:7, 25-38 for St. Paul's considerations on this subject.

 

 It seems quite important to understand that when Christ speaks of eunuchs, He does not speak of celibacy for its own sake, for we notice He contrasts "eunuchs who were made eunuchs by men," and "eunuchs who have made themselves eunuchs for the kingdom of heaven's sake."  It seems quite noticeable that the difference between the two is dedication and purpose: for the kingdom of heaven's sake.  That this discussion (and a type of introduction of monasticism) comes at the end of a discussion about marriage as a holy and sacramental institution is no seeming accident, and gives us pause to consider celibacy in this light.  For celibacy as a matter of purpose and dedication is what Christ is talking about.  Just as celibacy is expected and understood outside of marriage for a married person, so a person (such as a monastic) is dedicated to their purpose of serving the kingdom of heaven with fidelity.  We could say then, that such a type of celibacy indicates a marriage to God and to God's kingdom as the primary bond in life, as husbands and wives are united to one another.  But marriage itself comes under the same bond in this sense, when we are speaking of marriage within the Church and as part of a holy sacrament.  For Jesus puts it in these terms, making it clear that this union is something that God has put together:  As with other teachings He gives, Jesus begins with the Old Testament, quoting from Genesis 2:24:  "For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh."  But adds His own strong prohibition against the breaking of this sacred bond, and making it clear that it is God who creates that bond, not man and wife alone and of themselves:  "So then, they are no longer two but one flesh. Therefore what God has joined together, let not man separate."   So two people joined together by God echo the joining of an individual to the kingdom of heaven by God.  Just as eunuchs in historical times served their purposes of guarding palaces, and in particular the women who were a part of royal life, those who would be wives and mothers of dynasties, so the "eunuch" who serves the kingdom of God does so to serve and to protect it, building up through prayer strength, protection, and the spiritual walls of God's kingdom here on earth.  Celibacy plays a role in devotion and dedication, just as fidelity is important in a marriage (and we note that Jesus makes an exception for sexual immorality in the case of divorce).  We can see by their reactions just how astonishing an idea this is for the disciples, that marriage should carry with it the kind of dedication Christ is speaking of here.  But it is in emphasizing that kind of fidelity and chastity that Christ introduces the concept of celibacy for the sake of serving the kingdom of heaven, and so this level of dedication becomes a keystone of the Church through His teaching and even through His view on marriage itself.  There is a sense of commitment that runs more deeply below the usual sense of autonomy in a modern world, a bond that we can assume from Christ's words that only God can create.  Let us consider what it is to build a consecrated life; that is one lived for the kingdom of heaven's sake.  We could consider the prophets of the Old Testament as those who lived this commitment, and John the Baptist most deeply illustrating such a life, for he is the one in whose image the monastic life of the Church was inspired and built.  The holy institution of marriage is sanctified through the Church as one of its mysteries, Christ's first sign in St. John's Gospel being that which took place at a wedding, the water turned to wine of covenant and sacred bond, the beginning of Christ's ministry, so fruitfully brought about at the word and perhaps inspiration of His mother the Theotokos.  In these stories we find bond, commitment, mystery, sacred covenant, and the deep faith that goes into a life of service for the kingdom of heaven.  Let us consider our lives and the covenants that build faith, a deep trust, a way to find who we are through the mysteries of Christ and the consecration He makes possible. 

 

 

 

 

 

 

You have heard that it was said to those of old, "You shall not commit adultery." But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart

 

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

 

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

 

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

 

 - Matthew 5:27-37 

 

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

 

  "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study Bible comments that the issue here is not the God-given mutual attraction of men and women, but rather the selfish promptings of lust.  Sin doesn't come out of nature, it notes, but rather out of the distortion of nature for self-indulgence.  Thoughts that enter the mind involuntarily are not sins, but they are temptations.  They only become sins when they are held and entertained.  

 

 "If your right eye causes you to sin, pluck it our and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  This imagery is not to be taken literally, my study Bible says, but refers to decisive action to avoid sin and to continue in purity.  Elsewhere Christ uses similar imagery in His teachings once again (see Matthew 18:8, said in the context of avoiding offenses or abuses against the "little ones").  My study Bible moreover comments that this teaching applies to harmful relationships that must be severed for the salvation of all parties.

 

 "Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  Bu I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, my study Bible explains, Jesus repeatedly condemns divorce (Matthew 19:8-9) and emphasizes the eternal nature of marriage.  The possibility of divorce on the grounds of sexual immorality shows that marriage can be destroyed by sin.  In the Orthodox Church, my study Bible points out, divorce and a second marriage are allowed as a concession to human weakness and a corrective measure of compassion when a marriage has been broken.  Accordingly, a third marriage is permitted under specific and limited circumstances.

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

 

 What is lust?  Here Jesus speaks in the context of adultery; and let us note that He is addressing men in the context of His society at the time.  So when Jesus uses the imagery of amputation of that which is diseased in order to save one's life, He speaks about curbing impulses, taking action to deal with one's own behavior and impulses.  He says, " If your right eye causes you to sin, pluck it our and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  An eye may covet what doesn't belong to it, give looks that are inappropriate, gaze with desire where it doesn't belong.  A hand may reach to grab what is outside of proper boundaries, to steal from others (like another's spouse).  In this context Jesus also introduces the topic of divorce, an easy way to break up a marriage in His time.  Finally there is the question of integrity; He urges His followers once more to keep it simple, and not to indulge in theatrics when pledging an oath.  We must note how one's word must speak for itself in a kind of chastity that is fidelity to God.  We can also take His words about lust and interpret them more broadly, as applying to anything we might covet or desire inappropriately, whether that be the wealth of someone else, or property, or others' talents, or whatever else we might in some sense envy.  For personal integrity plays a great role in all that He teaches here.  It plays a role in our regard for spouse and care of those who depend upon us (let us consider the position of women and children in His society), it plays a role in how we speak to others in that our word is our bond.  It plays a role in what we seek in life, the things we choose to fix our eye upon or reach out to grasp.  In all these things, once again, we seek the integrity that He embodies.  We seek a communion with Christ so that we may place our desires in His hands, and be taught what that kind of integrity means for us, to trust in Him to lead us into the proper path.  That would include "cutting off" the things within ourselves that are unhelpful, improper, and lead us to stray from discipleship under Him in our lives.  Christ helps us therefore with what it means to have a kind of honor, in that we first honor God, so that God teaches us to live our lives with honor, to regulate ourselves, and gives us the strength and grace to do so when we are otherwise weak.  We all face temptations, but Christ offers us a way beyond the control of our desires and temptations, no matter what they are.  Ask anyone who struggles with sobriety what it means to trust in Christ for help to stay on that path and make their lives healthy in every way they can.   In the Revelation, we're told that Christ stands at the door of our hearts: "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me" (Revelation 3:20).  Let us invite Him in, so that He may guide us in sobriety and integrity, and shape our hearts to be like Him.  For this real salvation, our most helpful guide for life.  

 

 

For of such is the kingdom of God

 

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

 

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

 

- Mark 10:1–16 

 

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

 

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And he answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  The basis for the Pharisees' question is Deuteronomy 24:1-4.  My study Bible comments that, in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in His day, Jesus repeatedly condemns divorce (in St. Matthew's Gospel, He does so both in the Sermon on the Mount, and later in a setting similar to this one; see Matthew 5:31-32; Matthew 19:1-12).  He emphasizes the eternal nature of marriage.  Jesus quotes from Genesis 1:27; 2:24.  My study Bible comments also that God's condescension, or allowance for human weakness, does not override the original principle of monogamous marriage as revealed in Genesis 1 and 2.  With authority, He adds His own clear prohibition against divorce.  See also Malachi 2:15-16.

 

 Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And he took them up in His arms, laid His hands on them, and blessed them.  My study Bible cites Theophylact, who comments that the disciples rebuked the mothers for bringing little children to Christ both because their manner was "unruly" and because they thought children "diminished His dignity as Teacher and Master."  But Christ rejects this thinking, and even sets little children as an example of those who inherit the kingdom of God.  Therefore, in the tradition of the Orthodox, children are invited (even as an example to adults) to participate in the Kingdom through prayer, worship, baptism, chrismation, and Communion.  In Christ's context here, little children are the standard of faith by which adults receive the kingdom of God, and not the other way around.  Theophylact writes, "A little child is not arrogant, he does not despise anyone, he is innocent and guileless.  He does not inflate himself in the presence of important people, nor withdraw from those in sorrows.  Instead, he lives in complete simplicity."

 

 If we think about the sacrament of marriage as a holy institution (Holy Matrimony), then we begin to understand the perspective here.  What is holy is eternal, and that touches upon not simply our material lives, but our souls -- the deepest part of who we are as creatures of God.  It seems clear that we must see things from Christ's perspective and knowledge of the things that are eternal in order to understand what this union making "one flesh" really means, and what His teaching implies to us.  This eternal nature of marriage also extends to His illuminating statement in response to a question by the Sadducees regarding the life of resurrection, which we'll read later on in Mark's Gospel (Mark 12:18-27).  They test Jesus, posing a scenario of a woman married successively to seven brothers, and asking whose wife she is in the resurrection.  There Christ responds to describe this eternal life of the resurrection as one in which "they neither marry nor are given in marriage, but are like angels in heaven."  From this illuminating glimpse of eternal life, it seems that we might infer that marriage itself extends to life even in this entirely different context and reality, and it gives a perspective on who we are in terms of the possibilities that God extends to us beyond our lives in this world.  Therefore we might consider the eternal quality conferred by holy sacrament as that which changes and transforms even the nature of human beings, making the seemingly impossible possible -- such as two becoming one flesh.  There is further commentary on divorce in my study Bible regarding it as a concession to our imperfect worldly life.  In St. Matthew's Gospel, Jesus cites the possibility of divorce based on sexual immorality (Matthew 19:9).  My study Bible adds that the permissible reasons for divorce were expanded in the ancient Church to include threat to a spouse's or child's life and desertion, in all cases acknowledging the spiritual tragedy of such a situation.  Importantly, it shows us that like so many other things, marriage can be destroyed by sin.  The quality of the little children praised by Christ in today's reading adds a poignant note to our consideration of issues of divorce, especially its impact on children and their importance and precious value in God's sight.  It may be surprising to learn that the Pharisees actually viewed divorce more closely to Jesus' perspective than their counterparts did, due to the abuses of divorce for financial gain in their time.  But any way that we look at today's reading, this eternal sense of the preciousness of life and the soul, and our own possibilities for resurrection and salvation, add to a deep sense of the transcendent nature of relationships and the depth of love brought to us by Jesus Christ.  For He is the true icon of marriage in His role as Bridegroom wedded to His Church, and this is particularly true in the sacrifices He will undergo for union with all of us.  What He considered to be worthy of every sacrifice we should take as microcosm for how love and marriage work, how relationship in its deepest sense is worthy of the mutual sacrifices we are prepared to make for what is precious -- and perhaps even priceless. 

 

 

 

 

 

 

 

 

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

 

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

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

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

 

- Matthew 5:27–37 

 

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

 

"You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  The issue here, my study Bible tells us, is not the God-given mutual attraction of men and women, but the selfish promptings of lust.  Sin does not come out of nature, it says, but out of the distortion of nature for self-indulgence.  When thoughts enter our mind involuntarily, those are not sins.  They are temptations.  They only become sins if they are held, built up, entertained.

 

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right eye causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  Of course, Jesus is speaking figuratively here.  He is using these images to teach us how important it is to take decisive action to avoid sin and continue in purity.  Notice He speaks of the right eye and right hand; these would be even our "favored" parts of ourselves, the things we most depend upon.  Even these, Jesus says, can be deadly to us.  If we consider these images, we'll note that an eye can gaze with an improper covetousness on things that it shouldn't, a hand can reach out to take what doesn't belong to us.  

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, my study Bible comments, and because of the misuse of divorce in Christ's time, Jesus repeatedly condemns divorce (see also Matthew 19:8-9) and emphasizes the eternal nature of marriage.  That Jesus mentions the possibility of divorce due to sexual immorality is a teaching that shows us that marriage -- like other relationships -- can be destroyed by sin.  

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

If we continue our thoughts from yesterday's reading, we can start with the last part of today's Gospel passage, in which Jesus teaches us to let our "Yes" be "Yes" and our "No," "No."  Once again, in preparation for Lent, we might take these words of Christ to suggest an important practice of economy with our words.  What do our words mean?  How do we use them?  If we want to take a closer look at Christ's words about swearing oaths we have only to look at the story of the death of John the Baptist (see Matthew 14:1-12).  Essentially, in that story, although the King understood John the Baptist to be a holy man, and although he felt very badly, it was because of an oath he swore in front of his nobles and "great men" of his kingdom -- and the rash sway of his own emotions by the dancing of his queen's daughter -- he gave the orders to behead John the Baptist and present his severed head in a grotesque display of heedless and vicious excess.  In that case, Herod's swearing before the "grand" people of his court, and his own vainglory involved in doing so, complicates this story.  But it also adds to our understanding about why we do best to stick to humility in economizing with our words.  We don't need to make vain proclamations about what we think or believe, and we don't need to make them public or excessively vehement.  For to do so is to step into a trap of vainglory, and to risk being unable to step down from such a place when it's necessary.   The humility of using only our necessary words to make a point, to defend ourselves, or to make a public statement is something that will stand us in good stead, help us to learn how to use our language well, and keep us in a safe and good path that our Lord asks of us.  So, while we think about abstaining during Lent, and risking temptations, let's add this precaution to our own use of language, and help ourselves to become more thoughtful and precise in so doing.  In an age where vehement language and excessive swearing is the stuff of internet memes and viral videos, let us consider what it is to be the opposite:  to learn how to use language with richness and real aptitude.  Perhaps we will become more distinguished in our capacity for expression by doing so, in imitation of the integrity of our Lord.

 

 

 

 

So then they are no longer two, but one flesh

 

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

 

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

 

- Mark 10:1–16 

 

Yesterday, we read Jesus' continuation of His discussion with the disciples regarding future leadership in His Church, and the treatment of the "little ones."  This discussion began when the disciples disputed about which of them would be the greatest.  In yesterday's reading, Jesus said, "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.' And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.' For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

 

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  In Jesus' time, divorce was a hotly debated topic.  The Pharisees generally agreed with Christ's viewpoint.  There were controversies over how money and dowry could be used which also determined legal guidelines regarding marriage, divorce, and subsequent remarriage.  My study Bible comments here that, in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in His time, Jesus repeatedly condemns divorce (He does so twice in St. Mathew's Gospel), and emphasizes the eternal nature of marriage.  The possibility of divorce on the ground of sexual immorality as mentioned in Matthew 5:32 shows that marriage, like other relationships, can be destroyed by sin.  Jesus quotes from Genesis 1:27 and 2:24.

 

 Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His  hands on them, and blessed them.  My study Bible explains that, according to Theophylact, the disciples rebuked the mothers for bringing little children to Jesus both because their manner was "unruly" and they also thought that children "diminished His dignity as Teacher and Master."  Jesus rejects this thinking, however, and sets little children as an example of those who inherit the kingdom of God.  So, therefore, in Church children are invited -- even as example -- to participate in the Kingdom through prayer, worship, baptism, chrismation, and Communion.  My study Bible comments that children can be models of the virtues necessary for entrance into the Kingdom:  humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.

 

 The nature of marriage has possibly changed in a certain sense since Christ's time, at least for most in the West. For the great majority of human history, marriage was a matter for family arrangement.  Of course, customs have varied from culture to culture.  For those of us used to a more modern notion of mutual attraction prior to marriage, the history of arranged marriage might seem strange or alien.  But the most common thing that we can understand about marriage is a kind of mutual dependence within a relationship which Jesus describes with a powerful image of communion, quoting from Genesis 1:27 and 2:24.  This emphasis on the nature of marriage as a bond deep enough so that the two "become one flesh" becomes in the perspective of Christ something more than merely contractual.  The "easy divorce" my study Bible comments on under the Mosaic Law is something that Jesus says was given because of the "hardness of their hearts."  We must note that in this answer, He is speaking to men, for men had the power to divorce.  It's important to consider why Jesus would call easy divorce a product of the hardness of men's hearts, if we're going to put into perspective Christ's views on marriage.  As in today's reading this topic is coupled with another passage on "little ones" (this time literally meaning little children), perhaps we need to take a broader view in the context of the things we've been reading over the past several days in Mark's Gospel.  If we recall, recent passages began with a discussion among the disciples as to who would be greatest, and Jesus spoke to them of service, that the greatest among them should be the servant of all.  He strictly warned them in yesterday's reading about the abuse of those with less power in the Church, the "little ones."  Taken together, all of these teachings form foundational precepts about the nature of community and relationships through the eyes of Christ, and marriage is no exception. He emphasizes love and care.  In the case of marriage, if two become "one flesh" then it stands to reason that husbands and wives ought to care for each another as they care for themselves, in a sense that asks for the deepest consideration.  Today's reading is also followed by yet another passage on the "little ones," this time regarding children themselves, and Christ's fond love for them, "for of such is the kingdom of God."  Through all of these teachings we read recently, Christ's emphasis is ultimately on love, relationships which are more than transactional but are rooted in the understanding of God's work and purpose behind all things.  If we (as inheritors of the traditions of the disciples) are meant to receive "little ones" as if we are receiving Christ, then how must we live in accordance with the teaching that "two become one flesh?"   This sense of interdependence, then, becomes one in which our hearts open to the other in the deepest way, an acceptance of love and care as a foundation for marriage, which in turn becomes a part of the fabric of a society.  If easy divorce is permitted because of "hardness of heart," then it stands to reason that Christ's prescription of marriage as eternal in nature is one that emphasizes the opposite, the mutual care and consideration of those with whom we share our lives.  Perhaps the word "share" is most important, as in the tradition of the Church (at least in Orthodox teaching), marriage is seen as the layperson's way to holiness, precisely because of the nature of mutual giving that constitutes marriage.   In mutual sacrifice for one another, we are meant to grow beyond our own self-centeredness.  Of course, Holy Matrimony in the Church is itself a sacrament, and so all becomes couched and mediated in the embrace of God, as well as part of the mysteries of the Church.  Thus we have the help of the Spirit, and the love of Christ, also involved in marriage, and helping to enable the kind of growth that is possible in such relationship.  Let us consider the power of love which is of God, for God is love (1 John 4:8), and how this forms a basis for marriage and the blessings that may come from marriage.  In a modern context of hyper-consumer orientation, it may be difficult to consider, but Christ asks us to see mutual sacrifice as part of this blessing, also something which spreads to community.  Let us consider the nature of love, and the bonds that love creates through mutual giving, especially where the two may become one flesh.  In this our faith can guide us and strengthen us, building us up so that we may in turn give to others.

 

 

 

 

He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much

 

 "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."

Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God.  

 

"The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail.  

 

"Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery."

 

- Luke 16:10–17 (18) 

 

Yesterday we read that, after preaching three parables to the Pharisees and scribes about God's desire to save the lost (see the readings from Wednesday and Thursday), He also said to His disciples:  "There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods.  So he called him and said to him, 'What is this I hear about you?  Give an account of your stewardship, for you can no longer be steward.'  Then the steward said within himself, 'What shall I do?  For my master is taking the stewardship away from me.  I cannot dig; I am ashamed to beg.  I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.'  So he called every one of his master's debtors to him, and said to the first, 'How much do you owe my master?'  And he said, 'A hundred measures of oil.'  So he said to him, 'Take your bill, and sit down quickly and write fifty.'  Then he said to another, 'And how much do you owe?'  So he said, 'A hundred measures of wheat.'  And he said to him, 'Take your bill, and write eighty.'  So the master commended the unjust steward because he had dealt shrewdly.  For the sons of this world are more shrewd in their generation than the sons of light.  And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home."

 

"He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."  My study Bible comments that the test as to whether God will bestow heavenly blessings (true riches) on a person is directly related to how one spends one's money.  The money which we consider to be our own, my study Bible notes, is actually another man's.  That is, it belongs to God, or at least to the poor.  In patristic texts, there is a universal view that a person's failure to give money to God's work is stealing.  Theophylact calls it "nothing less than embezzlement of money belonging to someone else."

Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God."  My study Bible notes that the things which are highly esteemed among men include money, power, position, and praise. 

 

 "The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail."   A tittle is the smallest stroke in certain Hebrew letters.  So, what Christ teaches here is that the whole of the Law is affirmed as the foundation of His new teaching, the gospel of the kingdom of God.   

"Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery."  Here is a teaching on divorce, which was a highly debated topic in Christ's time, particularly among the Pharisees.  My study Bible comments that in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that time (a topic also important to the Pharisees), Jesus repeatedly condemns divorce in the Gospels (see for example, Matthew 5:31-32; 19:8-9), and He emphasizes the eternal nature of marriage.  The disputes over divorce often centered on the misuse of dowry money and remarriage for that purpose. 

It's important to understand Jesus' mentioning of the teaching regarding divorce in what seems to be an out-of-context mentioning of a different subject.  But, first of all, as noted above, divorce was also a matter of the misuse of marriage for purposes of financial gain, due to concerns about the way dowries could be manipulated through remarriage.  This was an important concern for the Pharisees also, and it distinguished them from the Sadducees.  So Jesus quite knew to whom He was preaching.  But, as is so often true in the Gospels, there is a kind of poetic "rhyming" [if you will] of subjects on a more abstract level.  Jesus is speaking of fidelity to God, to God's purposes, to God's will.  In that context, we can also consider the subject of marriage and divorce as touching upon the meaning of fidelity, of being true to something, upholding something.  This topic can also be extended to Christ's words on the Law:  that "it is easier for heaven and earth to pass away than for one tittle of the law to fail."  As with the subject of divorce, the Pharisees were the ones who endlessly debated the fine points of the Law and believed they zealously upheld its commandments.  So here Jesus preaches about His gospel of the Kingdom, that it is founded upon the Law, in which a violation of one part of the Law meant a violation of all of it.  Fidelity to the commandments of God was the whole foundation of the Pharisees' belief in their traditions that they had built up; but Christ's preaching is always to emphasize that this fidelity must be true to God's purposes in the Law, otherwise it is a failure of fidelity to God.  In other words, the emphasis is on faithfulness.  So, in these perhaps abstract senses, Jesus' preaching here on divorce reminds them all that our loyalty is above all to God and to God's purposes, not to our interpretation of traditions that may hinder the practice of mercy, which is prized above all.  As part of today's daily lectionary readings, we're also given a passage in the Epistle of James (James 2:1-13).  In that passage, James also speaks of fidelity to the Law, but he speaks also of what he calls the "royal law" :  "If you really fulfill the royal law according to the Scripture, 'You shall love your neighbor as yourself,' you do well" (James 2:8), and the chapter finishes with the following:  "So speak and so do as those who will be judged by the law of liberty. For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment" (James 2:12-13).   In His conversation here in Luke, addressing both the Pharisees and scribes who complain that He receives and eats with tax collectors and sinners, and in Christ's address of yesterday's parable of the Unjust Steward to His disciples, Jesus has embraced on the whole this topic of mercy and justice.  In His preaching against divorce, He has also brought mercy into the equation.  In Matthew 19, Jesus prefaces the same words He teaches here against divorce with this sentence:  "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so" (see Matthew 19:8-9).  So in the teachings in this chapter on the use of money, on forgiveness and sin, even on good stewardship in its broad sense, all echo themes of love, mercy, and the practice of God's justice:  fidelity and faithfulness to God's purpose in all things.