You have heard that it was said, "An eye for an eye and a tooth for a tooth"

 

 "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."

 

- Matthew 5:38–48 

 

 We are currently reading through the Sermon on the Mount (Matthew 5 - 7).   Earlier in this sermon, Jesus taught the disciples, "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 recent subsequent readings, Jesus has been teaching exactly what this means.  Yesterday we read that He taught, "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."

 

  "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."  My study Bible notes that in contrast to the Old Testament (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21), Jesus warns us not to resist violence with more violence.  It says that evil can only be overcome by good, which keeps us free from compromise with the devil and can bring our enemy under the yoke of God's love.  My study Bible includes a story of one of the desert saints.  He once found his hut being looted of its few possessions; he knelt in the corner praying for the bandits.  When they left, this monk realized they had not taken his walking stick.  He pursued them for days until he could give them this stick as well.  When they saw his humility, they returned everything to him and were converted to Jesus Christ. 

 

 "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?"  My study Bible explains that if we are freed from hate, sadness, and anger, then we are able to receive the greatest virtue, which is perfect love.  The love of enemies isn't simply an emotion, but it includes decision and action.  As my study Bible puts it, it is to treat our enemies as the closest members of our own family (see 1 John 4:7-21).  

 

"Therefore you shall be perfect, just as your Father in heaven is perfect."  According to my study Bible, this is the summary statement of all that has preceded so far in the Sermon on the Mount.  A Christian can grow in the perfection of the Father (Ephesians 4:13; 2 Peter 1:2-9).  This is shown by imitating God's love and mercy (see also Luke 6:36).  

 

 My study Bible sums up the teachings in today's reading in this way:  "An eye for an eye" -- a graphic way of seeing justice from a human perspective -- becomes "turn the other [cheek]" and "love your enemies."  It frames this as teaching that we must not only forsake vengeance, even when it is just retribution, but we must seek to treat others as God treats us, with mercy and grace.  Given this thought, it's very important to understand that in the Old Testament, "an eye for an eye" was in fact meant to be a limiting corrective for overarching, excess violence and cycles of revenge and retribution.  We read in the Old Testament of Lamech, a descendant of Cain.  He bragged to his wives in a song, "For I have killed a man for wounding me, even a young man for hurting me. If Cain shall be avenged sevenfold, then Lamech seventy-sevenfold" (Genesis 4:23-24).  Noah was the son of Lamech, and the flood came to the earth because of the violence and evil which proliferated among humankind (Genesis 6:1-8).  Therefore what we see and receive through Christ's teachings is the reversal of that previous reality and multiplication of sin, an antidote to it all; Jesus prescribes for us holiness as the response to world beset with problems of evil and multiplying sin and violence.  And in this is our salvation; this is what He brings to us.  The Incarnation of Jesus Christ, who is fully God and fully human, brings to us the capacity for holiness in His life lived among us, and our own nature capable of taking on the qualities of the divine, becoming more like God.  For this we have the Incarnation, including Christ's Ascension, in which human flesh becomes a part of heaven, divinized.  Jesus has sent us the Helper, the Holy Spirit, meant to lead us into the fruits that Jesus wants of us (Galatians 5:22-23).  This is our calling from Christ, to become divinized to the extent that we can, through process of faith unfolding in our lives, by rejecting that which we find in ourselves which is incompatible with that calling and internal work of the Holy Spirit in us.  It is in this context Christ teaches, "If your right eye causes you to sin, pluck it out and cast it from you . . ." in yesterday's reading (see above).  This process is called theosis among the Orthodox, and we are meant to grow in it, a lifetime process, the working out of our salvation (Philippians 2:12).  It's not something we invent, or devise for ourselves, it's not simply an intellectual process or belief, but it's the living of faith, using all the tools and structures given to us in Church and Tradition (including Scripture), and it's also a mystical process, depending upon the leading we find within our sacraments, that of Holy Baptism which confers the Holy Spirit, the Eucharist, and all others included.  This is a process whereby we become a part of what Christ called His family when He said, "Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother" (see Matthew 12:48-50).  All these tools and practices in the Church, including prayer, fasting, and almsgiving, are meant to help us to seek God's will for us, to find where it is we are called, to first seek the kingdom of heaven (Matthew 6:33).  For this must be our orientation and our salvation.  Lest we be concerned about the conditions Jesus' teachings seem to impose upon us, it should be understood that among the early Christian martyrs there were many soldiers.  They were not burdened by their faith to stop being soldiers in the Roman Empire, but died as martyrs for their faith by a refusal to participate in worship of the Emperor (as example, see the Forty Martyrs of Sepastia).  Jesus' teachings here are against vengeance, and favor mercy, but they don't preclude justice.  Instead, they teach us about a proactive kind of righteousness.  They teach us about the avoidance of unnecessary harm or aggression.  To turn the other cheek, to go the extra mile, to love an enemy does not mean that we are meant to suffer abuse or be blind to what is just.  But Jesus teaches us instead that we have God to serve first, and love upholds truth and justice as well.  It is not a teaching on submission to evil, but rather one that rejects the cycle of personal vengeance and retribution that produces of itself unnecessary evil.  It is through righteousness that evil is countered; this would include the protection of the innocent and defense against abuse and harm.  Additional evil is what Jesus is preaching against.  Additionally, the teaching in Greek may also closely be translated, "Do not resist the evil one" rather than an "evil person."  Indeed, this is the way the passage was read by St. John Chrysostom.  In some sense, his reading separates sin from sinner.  In that perspective, we are to understand that evil is not defeated through conventional means of retribution, or return of evil, but only through righteous behavior.  Whatever way we understand Christ's teachings, He is telling us that our circumstances don't determine who we need to be, but we need to remember always that our prime job is to be the children of our Father, and loyal to our calling. 

 

 

 

 

 

 

 

 

Therefore you shall be perfect, just as your Father in heaven is perfect

 

 "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."

 

- Matthew 5:38-48 

 

 We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  Yesterday we read that Jesus taught, "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."

 

  "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."  My study Bible contrasts this passage with passages from the Old Testament which Jesus quotes here regarding justice:  Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21.   In Christ's New Covenant, He warns us not to resist violence with more violence.  Evil can only be overcome by good, my study Bible comments, which keeps us free from compromise with the devil and can bring our enemy under the yoke of God's love.  My study Bible tells a story of one of the desert saints:  He once found his hut being looted of its few possessions. His response was to kneel in a corner praying for the bandits.  When they left, he saw that they had not taken his walking stick.  The monk pursued them for days until he could give them his walking stick also.  Seeing his humility, they gave everything back to him, and were converted to Jesus Christ. 

 

 "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?"  My study Bible writes that this passage teaches us to be freed from hate, sadness, and anger, for then we are capable of receiving the greatest virtue, which is perfect love.  The love of enemies isn't just an emotion; it includes decision and action.  It is to treat and see our enemies as the closest members of our own family, my study Bible says (see 1 John 4:7-21).

 

"Therefore you shall be perfect, just as your Father in heaven is perfect."  According to my study Bible, this is the summary statement of all that has preceded.  The Christian can indeed grow in the perfect of the Father, it says (see Ephesians 4:13), which is shown by imitating God's love and mercy (compare Luke 6:26).

 

Jesus' sermon (or rather, this particular passage from the Sermon on the Mount) today really encapsulates a sense in which that love is the Law of God, the law of the Kingdom that He seeks to bring into the world.  Clearly we are not meant simply to accept that this is His way, we are meant to live His way.  We are meant to fully participate in this law of His Kingdom  in our practices, lives, and daily behaviors.  On the other hand, in this same sermon Jesus will preach to His disciples, "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6).  How do we reconcile these two seemingly very different teachings?  The answer is found in love, in our understanding of what love is, what it teaches us, and how Christ as the example of love, leads us in that understanding.  Love is the act of caring for others, of wanting good for them, having compassion.  But we so often confuse love with indulgence, even with admiring flaws in ourselves or others, condoning everything.  But this is not Christ's love.  The man who would teach us to cleanse our hearts of lust and anger, who would teach us that our notions of blessedness are not simply about getting whatever we want in life, is certainly not practicing the kind of love that accepts all behavior as "good" or indulges every whim or emotion.  This is an entirely different notion of good, because it is a love that wants us to be close to Him, a part of His kingdom, and perfect on the terms of that Kingdom as the best we can be -- our highest good.  This is what Christ's love does and teaches.  If a parent has a child with a healthcare problem, staying home from an uncomfortable visit to the doctor would not really be the loving thing to do.  In the long run, wishing the good for a child would be to find ways to heal.  Showing a child love is teaching them to care properly for themselves, including self-discipline, not leaving them as immature or infantile.  So Christ also prepares us for our future, for participation in His kingdom, and our growth therein.  Today's passage stands notions of justice on their heads, in some sense, because Christ is emphasizing the need to practice love at all times, to be "like God."  Compassion is always called for, and it's important to remember that all that He teaches us comes out of a sense of love.  So, therefore, here He is teaching His disciples to be and do the same, and this must be particularly true of their behavior among one another, in His Church.  Perhaps the surest way to turn a vulnerable person away from the Church is to fail to heed Christ's teachings about the necessary practice of love.  In this Christ is consistent when He warns of woes to come to those who cause offense to the little ones in His Church (Matthew 18:7).  Once again, today's passage emphasizes that we are brought into communion with Christ, who is the fulfillment of the Law and the Prophets, so that we might become more like Him. We're taught first to love God with all our heart and soul and mind and strength, and this leads us to love of neighbor "as ourselves."  Presumably if we are truly disciples of Christ, we don't simply want to drown in our own errors and shortcomings, but love teaches us how to go forward, how to become better, and more like Him as we can.  So to love one's enemy is not simply to praise all that they do, or to approve or embrace it.  It is to practice the love of God as best we can discern by loving God -- Christ -- first and seeking to live the life He asks us to in all circumstances.  Christ says, "Therefore you shall be perfect, just as your Father in heaven is perfect." We are to seek to know God's love by returning it and growing in it; from there we learn what it is to love neighbor.  Let us learn to be that kind of perfect.

 

 

Therefore be merciful, just as your Father also is merciful

 

 "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other one also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  

 

"But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.

 

"Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you." 

 

- Luke 6:27–38 

 

Yesterday we read that it came to pass in those days that Jesus 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. The n 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 one also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise."  This last verse here is called the "Golden Rule."  My study Bible calls it a minimum of Christian virtue, as it places a person's desire for goodness (which St. Cyril of Alexandria references as "the natural law of self-love") as a basic standard of how to treat others.  It's the first step on the path of perfection of virtue.  

 

 "But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful."  If the Golden Rule (see verse 31, above) is the "first step" in the perfection of virtue, then here in this last verse ("Therefore be merciful, just as your Father also is merciful") Jesus gives us the image of perfection -- where God's mercy, rather than our human desire, is the standard.  

"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 comments here 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.  Flour pressed down, for example, it says, would yield a more generous amount than flour fluffed up.  The blessings which God intends to put into our hearts are more generous than you and I could possibly contain, but this also depends upon the spirit in which we ourselves give and forgive.  

Jesus continues His Sermon on the Plain, found here in Luke's Gospel.  The contents are similar to the Sermon on the Mount (Matthew 5 - 7), but here in Luke the sermon is less extensive.  My study Bible has commented that, indeed, Jesus no doubt taught many similar things on many varied occasions.  In today's reading, Jesus moves from speaking of the beatitudes (or blessings) of the Kingdom, and the woes of those who reject it, to today's focus on the practice of virtue, what it means, and how we do this.  All of this counts as part of the gospel message that Christ's newly-appointed apostles will carry out to the world.  While the blessings and woes of the beginning of the sermon give us distinctive characteristics of the life of the Kingdom, here Jesus' focus shifts to behavior, and a sense of the "rules" by which this Kingdom operates, even for we who seek to live it here in this world.  Jesus teaches, "Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you."  In terms of worldly values of the use of coercive and manipulative power, this rule of loving your enemies might seem far from reasonable or efficient.  And yet, we are taught to live this way.  Because God's kingdom exists even in our midst, we might be surprised at the quality of life we receive when we seek to live by God's laws.  As Jesus noted in His "blessings," we might even be persecuted for this Kingdom's sake, or suffer some sort of hostile response from the worldly, but to live in this way has surprising benefits and blessings that accrue to it nonetheless.  It might not jibe with many popular beliefs, but having observed a great deal of life, one might be surprised at just how much benefit seems to amass by following Christ's teachings.  Often it is the extremely selfish who wind up suffering from their own inward directedness, and limited perspective in life.  Short-term gain often does not equal long-term benefit.  Even in purely business relationships, one might be surprised at how much generosity pays off in terms of the capacity to come to terms, and gain agreements.  Moreover, as we're told to love our enemies, it prompts us to consider precisely what love it.  If we make the mistake of thinking that love is merely the coddling or indulgence of our every whim, then we're on the wrong track about practicing love.  Love is desiring the good for others, not helping them along on the road to self-indulgence or destructive personal behaviors.  The practice of love does not compatible with forms of nihilism.  Christ asks us to practice love and mercy in concert with the values of the Kingdom, for life, and for the goodness of life, for the fullness of health of human beings in all dimensions.  To practice kindness is in an important sense to build peace, and to make a space for the truly good and creative to thrive even at times in the midst of enemies.  Perhaps there will always be those who reject this way of life, who resent the joy of the Kingdom, and do not understand the love that Christ preaches.  But let us, at any rate, draw closer to God and to follow Christ's way, as we learn better how to put into practice what He teaches us.  Yes, there will be those from whom we need to withdraw, even to practice virtue when such circumstances arise (for even Christ withdrew from His persecutors in the times this was necessary; see this reading, for example).  Jesus invites us into the generosity of the Kingdom, a different way of living and of perceiving life, but He does not leave us alone in this endeavor, for He is with us, and the Holy Spirit does not leave us.  How we negotiate life in this world, even amongst people who don't share such values, and how we live nevertheless the values of the Kingdom even in this world, is always going to be our mission.  The myriad of saints and of believers over the centuries confirms that there is a wide, wide, ever-expanding array of ways to live His life of the Kingdom even as we live in this world.  For this is our mission, and our gospel to bear into the world. 

 

 

Therefore you shall be perfect, just as your Father in heaven is perfect

 

 "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 hi 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."

 

- Matthew 5:38–48 

 

Currently we are reading through the Sermon on the Mount, found in St. Matthew's Gospel.  This week serves as preparation for Lent.  Yesterday we read that Jesus taught, "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."

 

  "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 hi 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."  My study Bible comments that, in contrast to the Old Testament (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21), warns us not to resist violence with more violence.  Evil can only be overcome by good, my study Bible notes, which keeps us free from compromise with the devil and can bring our enemy under the yoke of God's love.  My study Bible offers a story from the Desert Monks:  A saint of the desert once found his hut was being looted of its meager possessions; he knelt in the corner praying for the bandits.  When they left, he saw that they had not taken his walking stick.  He pursued them for days until he could  give them his stick as well.  When they saw his humility, the bandits returned all to him and were converted to Christ.  

"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?"  My study Bible comments that if we should be freed from hate, sadness, and anger, then we are able to receive the greatest virtue, which is perfect love.  The love of enemies isn't a mere emotion.  It includes decision and action.  It means to treat and see our enemies as the closest members of our own family (see 1 John 4:7-21).  

"Therefore you shall be perfect, just as your Father in heaven is perfect."  My study Bible calls this verse the summary statement of all that has preceded it in the Sermon on the Mount.  It says that the Christian can indeed grow in the perfection of God the Father (Ephesians 4:13), which is shown by imitating God's love and mercy (compare to Luke 6:36).  

There are many ways in which Christ's words in this section of the Sermon on the Mount are difficult, particularly in a modern context.  If we walk through a city where homelessness and addiction are common, we're beset by the question of what our money goes to should we loan or give to all who ask (in other words, we might be funding an addiction, something that is not good for the person we're ostensibly helping).   We've all seen and heard of senselessly violent crime, or encounters on a subway, or any number of frightening things we wouldn't want to embrace with generosity.  Be all these things what they are, there is one thing that is made very clear by Christ in His teachings, and that is that we are not bound by what others do in terms of our response to the world.  We are not simply slaves to whatever trespass or bad deed another may do.  Indeed, Christ is suggesting to us that we take a proactive stand for love, that we determine our own actions and initiatives to come through imitation of God the Father, for there is no other command, worldly or otherwise, that can take precedence over such.  And this is where the love of God becomes the determiner for us of what our own perfection may look like.  It is in this kind of freedom, as my study Bible suggests, that we determine what our lives are like, what our priorities are, what we will do in life.  We should approach these teachings by first understanding that "an eye for an eye" was a concept that was meant to limit violence at the time it was given.  All we have to do is read the story of Lamech, and his vengeance of seventy-seven times to understand the picture of a world consumed with vengeance and violence for which the Law of Moses was given.  But Jesus is teaching that even this limited sense of vengeance is not really justice or righteousness.   It's not perfection.  Let us also keep in mind that Christ's teaching on being perfect is also an evolving and growing process of faith within us.  It consists of those steps in our faith practice that must consist of all the ways we shore up and build up our faith and our reliance on Christ.  We do this through prayer, through worship, through all the practices the Church offers us to help us on this way, including traditional Lenten practices such as fasting and making more time for God:  to consider our lives, increase our prayer, emphasize our almsgiving, and all the ways that we might practice such, for they are myriad.  Life is about learning to call upon God to find our way, to see our way ahead as a light in the darkness.  For this world might be very dark indeed if we are betrayed by friends or family, harmed by sickness or ill health, dismayed over cruelties or injustice.  These are the things that make it so essential to find our freedom to choose God's way for us, the time and space to pray, to accept God's version of perfection and not the world's demands we see through social media, or competing narratives of acquisition and triumph.  Let us consider the truly good, and find our way to that kind of perfection.

 

 

 

 

 

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

 

 "But I say to you who hear:  Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you.  To him who strikes you on the one cheek, offer the other also.  And from him who takes away your cloak, do not withhold your tunic either.  Give to everyone who asks of you.  And from him who takes away your goods do not ask them back.  And just as you want men to do to you, you also do to them likewise.  But if you love those who love you, what credit is that to you?  For even sinners love those who love them.  And if you do good to those who do good to you, what credit is that to you?  For even sinners do the same.  And if you lend to those from whom you hope to receive back, what credit is that to you?  For even sinners lend to sinners to receive as much back.  But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful.

"Judge not, and you shall not be judged.  Condemn not, and you shall not be condemned.  Forgive, and you will be forgiven.  Give, and it will be given to you:  good measure, pressed down, shaken together, and running over will be put into your bosom.  For with the same measure that you use, it will be measured back to you."

 

- 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, and you will be sons of the Most High.  For He is kind to the unthankful and evil.  Therefore be merciful, just as your Father also is merciful."  In the middle of this passage, Jesus gives what is called the Golden Rule:  "And just as you want men to do to you, you also do to them likewise."   The rest of the teachings here, both before and after, stem from this "rule."  My study Bible calls this Golden Rule a minimum of Christian virtue, as it places humankind's desire for goodness (what St. Cyril of Alexandria calls, "the natural law of self-love") as a basic standard of how to treat others.  It notes that this is simply the first step on the path to the perfection of virtue.  The perfection is found in the final verse in this section:  "Therefore be merciful, just as your Father also is merciful."  Here it is God's mercy, rather than the desire of human beings, which is the standard.  

"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 comments that mercy precludes human judgment.  It says that good measure, pressed down, shaken together, and running over are descriptions of how an honest and general merchant would measure bulk goods.  Flour pressed down, for example, would yield a more generous amount than flour that is fluffed up.  The blessings which God desires to put into our hearts are more generous than we could contain, however this also depends on the spirit in which we ourselves will give and forgive.  

Forgiveness is not an easy subject.  Certainly we all understand the concept of mercy, for all of us desire mercy on some level in our lives.  We would all desire that others are merciful with us, would not hold our sins and mistakes against us.  Sometimes we speak out of turn, we say the wrong thing, we unintentionally offend, or perhaps we're shorter with others, more abrupt than we intended, but speak out of frustration.  At those times we desire mercy indeed; we'd all like others to overlook our infractions and understand where we're coming from, and listen to what we wished we'd said rather than the poor way it came out.  We all have these experiences, for to be a human being is to be imperfect -- and we do indeed live in an imperfect world, with all kinds of circumstances that make it all the more difficult to maintain equilibrium.  But this is the world into which we're born; even the best of us seem to have bad days.  But what is forgiveness, and how does it work?   Frequently we will hear forgiveness used to mean complete reconciliation, but in my perspective, reconciliation is another step beyond.  In this context in today's reading, of Luke 6:37, there's a different word used for "forgive" than in Matthew 6:12 or Luke 11:4 (in the text of the Lord's Prayer).  But in both cases, the word means to "let go" or to "release."  In this case, it is a word even used in the context of divorce, severing a relationship.  But we're clearly told by Jesus to let go of our grudges, and leave the judgment to God; we're not to seek vengeance.  This does not mean we'll seek to be close to abusers, or even that trust is restored without mutual work.  But it does mean that we let go to God, and we seek God's way to negotiate our world and navigate our way through imperfect relationships, hurts, and even deliberate harms.  We're to positively seek to establish a different kind of relatedness with others in which we put God first, and seek God's way to do so, and that requires of us knowing and understanding God's mercy -- even the mercy we would like extended to us.  There are times in life when we will be called upon to be merciful to those who perhaps have not been merciful to us.  Parents -- even imperfect parents -- become old and infirm, sometimes people who've hurt us will have no one else willing to help when they need it.  At that time we have a choice.  We can find in our hearts the mercy God places there even when there is no rational "justice" involved, for that is a question between ourselves and the Lord, and how God asks us to live as faithful in the Kingdom.  Life changes, and so do we -- and even a kind word may be something God asks us to give to someone who once upon a time didn't have one for us.  It may feel like a sacrifice, we may gain nothing worldly, but we become rich in the Lord.

 

 

I will ask you one thing: Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?

 

 Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what it is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."

Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.

 

- Luke 6:1–11 

 

Yesterday we read that Jesus went out and saw a tax collector named Levi, sitting at the tax office.  And he said to him, "Follow Me."  So he left all, rose up, and followed Him.  Then Levi gave Him a great feast in his own house.  And there were a great number of tax collectors and others  who sat down with them.  And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?"  Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."  Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?"  And He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them?  But the days will come when the bridegroom will be taken away from them; then they will fast in those days."  Then He spoke a parable to them:  "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old.  And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.  But new wine must be put into new wineskins, and both are preserved.  And no one, having drunk old wine, immediately desires new; for he says, 'The old is better.'"  

 

 Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what it is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  My study Bible comments in the phrase second Sabbath after the first.  It says that this term was used when a Jewish feast immediately followed the normal Sabbath, because a feast was also called a Sabbath.  According to St. Ambrose of Milan, my study Bible notes, the term "second Sabbath" fits as an image of the new covenant and the eternal resurrection:  the first Sabbath indicates the Law, while the second Sabbath indicates the gospel that follows it.  Under the new covenant, the food which was at one time not lawful for anyone but the priests to eat is now freely given to all by the Lord of the Sabbath.  David prefigured this when he gave the showbread . . . to those with him (1 Samuel 21:1-6). 

 

  Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.  My study Bible explains that according to certain traditions built up around the Law by the scribes and Pharisees, healing was considered to be work.  Therefore it wasn't permissible on the Sabbath.  These men believed that they served God by keeping this peripheral traditions zealously.  But their legalism made them insensitive to God's mercy.  

Today's readings take us to a concept known in the Orthodox Church as economia (οἰκονομία in Greek).  Economia is the practice of the approach to the resolution of a problem by the practice of mercy.  If something looks neither black or white, one must address the problem through mercy.  Economia comes from the root word  οἰκος (ecos) meaning "house."  Clearly this "ecos" is the root for many words we know, such as economy or ecology.  But in this case it evolves through οἰκονόμος (economos) meaning "steward" -- a favorite subject of Jesus for characters in His parables. A steward or economos is a household manager, so to speak, someone in charge of running an estate, managing the households, the crops, the goods, and so forth.  So economia is really a concept that speaks of good and proper management.  It defines the approach to canon law in the Orthodox church, but truly it is meant as a general sense of how to rule on problems, be they on a personal or community level.  But these Pharisees and scribes, in their zeal (as my study Bible explains) are all about the letter of the law; or rather, in this case, of the traditions built up around the law.  This is sometimes referred to as clericalism, where only enshrined opinion is acceptable.  The question of good stewardship is always an important one in the Church because it clearly was an important consideration for Christ to begin with.  What kind of Church was He establishing?  How did He want His Church to be governed?  How did He want His followers to resolve problems, and how did He want the leaders of His Church to govern?  At the heart of this is economia, what it means, essentially (at least etymologically!) to be good stewards.  In today's reading, Jesus' action take us to this place of economia.  What does it mean to make righteous choices, to judge with righteous judgment?  These questions are at the heart of what it means to choose to live the gospel in the world.  Note that Jesus never attacks the Law at all, but He argues from within the Law and within the tradition.  He argues from experience, and from the case of David and the showbread, the practice of mercy when something was necessary and for the greater good.  This practice of economia, especially how in Christ's ministry it is all framed around healing in today's reading, opens up questions about the heart, our capacity for discernment, seeking where God would lead us in all circumstances, and of course the practice of seeking to live God's love.  Sometimes the practice of mercy would ask us to teach or give correction.  Sometimes mercy would tell us to be quiet when a person has had enough.  Sometimes it's to feed a hungry one and bend the rules to do so.  Sometimes it's to give even a cup of cold water (Matthew 10:42).  In all cases, it seeks the better way, the good part (Luke 10:42).  Rules and laws are important; they're built up over time for reasons that are important, that help to govern, to build good structure and communities.  But economia is about their practice and how we approach them.  Economia would teach us not to forget that the Lord is the author of the Law; its purpose is to build righteous communities in service to God who is love, for the life of the world.  When Jesus says that "the Son of Man is also Lord of the Sabbath," He's reminding us all that God became man out of compassion, to know us, and thereby He is the Lord of the Sabbath.  In Mark's Gospel, Jesus says, "The Sabbath was made for man, and not man for the Sabbath" (Mark 2:27).  The Son of Man becomes human and experiences fully human life; He knows us all, He knows our lives, He knows our suffering and struggles, and it is He who will judge.  Jesus asks, "Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  Note that Jesus does not banish all evil and suffering from the world, but asks us to consider His question, and what we do.  On a popular Orthodox blog, by Father Stephen Freeman (Glory to God for All Things), Fr. Freeman wrote a comment about suffering.  He said, "Rather than banishing suffering (which we cannot do), we should concern ourselves with being the kind of people and the kind of community that can help people bear their suffering."  To help others bear their suffering is a good example of righteousness, right-relatedness.  This is the righteousness of economia, and it is the way that Christ lived His ministry to teach us how to live as well.  

You have heard that it was said, 'An eye for an eye and a tooth for a tooth'

 

 "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."

 

- Matthew 5:38-48 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  Yesterday we read that Jesus taught, "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 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."

 

  "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."   My study Bible says that in contrast to the Old Testament (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21), Jesus warns us not to resist violence with more violence.  Evil can only be overcome by good, it notes, which keeps us free from compromise with the devil and can bring our enemy under the yoke of God's love. 

 

 "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?"  To be freed from hate, sadness, and anger, my study Bible says, is to be able to then receive the greatest virtue:  perfect love.  The love of enemies is not a mere emotion, but includes decision and action.  See 1 John 4:7-21.

"Therefore you shall be perfect, just as your Father in heaven is perfect."  My study Bible calls this the summary statement of all that has preceded.  The Christian can indeed grow in the perfection of the Father (Ephesians 4:13), which is shown by imitating God's love and mercy (compare Luke 6:36).  

 

What does it mean to be perfect?  Jesus gives us a model for perfection, God the Father.  It is an ultimate yardstick, something toward which to seek to grow, and to learn to grow in likeness to the things we know of God such as Jesus names.  There seems to be a complete emphasis here on an abundance of mercy; that without mercy we don't have real righteousness or justice.  It's significant to remember that when "an eye for an eye and a tooth for a tooth" was first said as part of the Law, it was given as a limitation to violence.   For context, the Old Testament tells us the story of escalating violence after sin entered into the world, with perhaps a pinnacle reached in the story of Lamech, who bragged that he would take vengeance seventy-seven fold (Genesis 4:22-24).  We might even bear in mind the story of Noah and what it tells us about the sinfulness of the world.  But in the story of salvation we are given Christ, whom the Revelation teaches us is "the Lamb slain from the foundation of the world" (Revelation 13:8).  Perhaps one way we are to understand Jesus' teachings here is to recall our ultimate reliance upon God for all things.  In Moses' song in Deuteronomy, an extremely ancient Scripture, we read, "Vengeance is Mine, and recompense; Their foot shall slip in due time; For the day of their calamity is at hand, And the things to come hasten upon them" (Deuteronomy 32:35, quoted by St. Paul in Romans 12:19).  Once again, we turn to Christ the Lord as the One teaching us about establishing community and right-relatedness -- but perhaps most of all we must consider how His teachings leave us room to find the way God would ask us to go in all circumstances.  To withdraw from immediate impulse is to have the capacity to check one's passions or emotions and to seek a way to cope with even difficult circumstances with God's help and guidance.  What Jesus is teaching is a way of life, a discipleship, that entails a lifetime of pursuit, in which we hopefully grow in our own capacity to become more "like Him."

 

 

The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath

 

 Now it happened that He went through the grainfields on the Sabbath; and as they went His disciples began to pluck the heads of the grain.  And the Pharisees said to Him, "Look, why do they do what is not lawful on the Sabbath?"  But He said to them, "Have you never read what David did when he was in need and hungry, he and those with him:  how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?"  And He said to them, "The Sabbath was made for man, and not man for the Sabbath.  Therefore the Son of Man is also Lord of the Sabbath."  

And He entered the synagogue again, and a man was there who had a withered hand.  So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him.  And He said to the man who had the withered hand, "Step forward."  Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?"  But they kept silent.  And when He had looked around them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand."  And he stretched it out, and his hand was restored as whole as the other.  Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him.

 

- Mark 2:23-3:6 

 

Yesterday we read that Jesus went out again by the sea; and all the multitude came to Him, and He taught them.  As He passed by, He saw Levi the son of Alphaeus sitting at the tax office.  And He said to him, "Follow Me."  So he arose and followed Him.  Now it happened, as He was dining in Levi's house, that many tax collectors and sinners also sat together with Jesus and His disciples; for there were many, and they followed Him.  And when the scribes and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, "How is it that He eats and drinks with tax collectors and sinners?"  When Jesus heard it, He said to them, "Those who are well have no need of a physician, but those who are sick.  I did not come to call the righteous, but sinners, to repentance."   The disciples of John and of the Pharisees were fasting.  Then they came and said to Him, "Why do the disciples of John and of the Pharisees fast, but Your disciples do not fast?"  And Jesus said to them, "Can the friends of the bridegroom fast while the bridegroom is with them?  As long as they have the bridegroom with them they cannot fast.  But the days will come when the bridegroom will be taken away from them, and then they will fast in those days.  No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old, and the tear is made worse.  And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined.  But new wine must be put into new wineskins."   

 

 Now it happened that He went through the grainfields on the Sabbath; and as they went His disciples began to pluck the heads of the grain.  And the Pharisees said to Him, "Look, why do they do what is not lawful on the Sabbath?"  The Pharisees claim that plucking the heads of grain to eat isn't lawful, because they consider it work and a violation of the Sabbath-rest.  

 

But He said to them, "Have you never read what David did when he was in need and hungry, he and those with him:  how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?"   Here Jesus gives a blameless violation of the law as an example of mercy for human need.  Abiathar was high priest during the rule of David (1 Samuel 23:6-11).  It was his father, Ahimelech, who provided David and his men with holy bread meant for priests only, for they were starving (1 Samuel 21:1-6).  My study Bible comments that rules for religious practice are not bad in themselves, but when adherence to them triumphs over mercy and human need, such a practice leads people away from God and not toward God.  

 

And He said to them, "The Sabbath was made for man, and not man for the Sabbath.  Therefore the Son of Man is also Lord of the Sabbath."  My study Bible notes a similar saying in rabbinical literature:  "The Sabbath has been given unto you; you have not been given unto the Sabbath."  But here Jesus puts what He teaches into practice, and interprets the Law with authority.  Only God could say He is Lord of the Sabbath. 

 

 And He entered the synagogue again, and a man was there who had a withered hand.  So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him.  My study Bible comments that, according to certain traditions that the scribes and Pharisees had built up around the Law, healing was considered work.  So, therefore, it was not permissible on the Sabbath.  It says they believed that they served God by zealously keeping these peripheral traditions, but their legalism made them insensitive to God's mercy

 

And He said to the man who had the withered hand, "Step forward."  Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?"  But they kept silent.  And when He had looked around them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand."  And he stretched it out, and his hand was restored as whole as the other.  Jesus poses the question that puts all into focus.  What is the purpose of the Sabbath?  To do good, or to do evil, to save life or to kill?  He doesn't deny Sabbath traditions, but it is more important to do good and save life if this is the choice offered, than to maintain a rigid performance of tradition. 

 

Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him. My study Bible comments that in their anger and self-deception, the Pharisees believe that in order to serve God, they must collaborate with their enemies, the Herodians (those allied with the family of Herod, rulers for Rome) to murder Christ the Servant of God (Isaiah 53:11).

 

In the theology of the Orthodox Church, there is a concept called "economia" (oikonomia).  This word is linked to the English word economy, and both derive from the word in Scripture for "steward" (οἰκονόμος/economos).  In Greek, oíkos (pronounced "ee'kos") means "house" and is at the root of all of these.  If we understand this language, therefore, we know that a steward is a household manager, or rather the manager of an estate.  In the language of the Church, economia means that things must be ruled with mercy and discernment.  When we are taught that we must be good stewards of our world, of our Church, and of the things God has given us, this is what we must keep in mind. Rules may be good and helpful things, but they must be used with discernment and with mercy, for this is the higher law.  And it is "economia" which Christ shows and teaches us when He feeds and heals those in special need when special cases arise.  When Christ teaches that "the Sabbath was made for man, and not man for the Sabbath," He is giving us the vision truly of the Son of Man He is, who experienced all of life as a human being, although He is the Christ.  His expression of what we call humane insight, and the discernment of compassion, is our primary example of what we need to follow and to emulate.  Ultimately  it is this priceless sense of "economia" that He gives us when He teaches us what it means that He is Lord, and that, "Therefore the Son of Man is also Lord of the Sabbath."  

 

So that you can be sons of your Father in heaven

 

 "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."

 

- Matthew 5:38–48 

 

We are currently reading through the Sermon on the Mount (Matthew 5 - 7).  In yesterday's reading, Jesus taught, "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 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." 

 

  "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."  My study Bible comments that in contrast to the Old Testament (Exodus 21:24; Leviticus 24:20; Deuteronomy 19:21), Jesus warns us not to resist violence with more violence.  Evil can only be overcome by good, which keeps us free from compromise with the devil and can bring the enemy under the yoke of God's love, it says. 

"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?"  My study Bible comments that if we are freed from the control of hate, sadness, and anger, then we can receive the greatest virtue, which is perfect love.  The love of enemies, it says, is not merely an emotion, but it includes decision and action.  (See 1 John 4:7-21.)  

 

 "Therefore you shall be perfect, just as your Father in heaven is perfect."  My study Bible says that this is the summary statement of all that has preceded (See Matthew 5:1-47).  The Christian can truly grow in the perfect of God the Father (Ephesians 4:13; 2 Peter 1), shown by imitating God's love and mercy (compare Luke 6:36).

 

 In the world today we see atrocities on many levels and in many places.  Wanton cruelty seems to be the norm in some corners of the world and for some peoples.  But in this context we must place our trust first where it belongs, in Jesus Christ, in the love of God.  It might be hard to understand, but for every evil thing we see in the world, we should be certain to understand a spiritual warfare that also accompanies that evil.  Where there is participation in hardship and cruelty, in injustice and oppressive, in those who'd make slaves of others or whose abuse knows no bounds, we can be sure there is also demonic activity in tandem.  Just as, as Christians, we seek to participate in the life of Christ through the sacraments and practices of the Church, so do people participating in cruelty and evil participate in the spiritual life of evil -- whether or not they are aware of it.  So, if we take injustice in this context and with this Christian theological and historical understanding, where does that take us?  It takes us back again to St. Paul's teaching in Ephesians 6:12, which is every bit as true today as it was then:  "For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places."   What this means is that we must accompany our horror and terror at the things we see with a new emphasis on our own spiritual life, on prayer and on seeking God's word and wisdom for how we respond to the things we find appalling.  This does not mean turning away from truth.  It doesn't mean we turn a blind eye to evil.  There is really no time to be given over to unfruitful pursuits that take us away from our awareness of what is to be done.  Are there people we can help who are suffering?  Can we take time for prayer, and remember to take the moments we need for rest and reflection?  Are we supporting what is good for ourselves, our loved ones, our communities?  In this way, we can respond even to what is evil in the world with love, for love is of God.  This does not mean tolerance of evil, nor does it mean appeasement of evil. But it does mean that circumstances call us for active vigilance such as is described in Jesus' prophesies of the end times.  In Matthew 24, Jesus tells us that "because lawlessness will abound, the love of many will grow cold."  He ends His prophesy by asking, "Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? Blessed is that servant whom his master, when he comes, will find so doing.  Assuredly, I say to you that he will make him ruler over all his goods."  So we should ask ourselves what this means, when He speaks of a faithful and wise servant, who rules his household well, and nurtures and cares for the rest of the household properly.  What does it mean today to nurture and care for our household?  Who is our household and what is our household?  Can we nurture our fellow faithful?  Can we give time to show our love and care?  With what do we feed others?  Do we help to give them courage, or do we fall into a sinful despair that also harms others?  Do we find ways to help others to take heart, and take time to do the same ourselves?  Let us persist in our faith, and endure to the end, as Jesus has admonished, for this is what it means to return good for evil, to be perfect even as our Father in heaven is perfect.  Let us remember that each circumstance offers a chance to find His way, and to do as He did.  This is how an instrument of death became the sign of victory and life, the Cross that saves and means Resurrection.  This is how even martyrs give life to community, for they are spiritual heroes, understood in the Church from the beginning.  Let us consider what we can do even in times of evil, for there is more than meets the eye of the world to understand about life and the love of God.  Let us find strength and guidance in the righteousness of faith.