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

 

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

 

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

 

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

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

 

- Matthew 18:10-20 

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

 

 

 

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

 

 "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." 

 

- Mark 9:42–50 

 

On Saturday we read that Jesus and the disciples passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.   And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."   But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."

"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."  My study Bible comments that little ones include all who have childlike humility and simplicity, all who are poor in spirit.   Let us begin today's reading also by understanding that it is connected to the things we read in Saturday's reading, above, in which Jesus spoke of receiving "little ones" (compared to and illustrated by a little child) and also strangers in His name, as if we are receiving Him -- and not only Him but the One who sent Him also.  

 

"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.'"   This strong warning, with its stark images of mutilation, is so important that this language appears twice in St. Matthew's Gospel, once in the Sermon on the Mount, and again in private teaching to the disciples, as here reported by St. Mark (see Matthew 5:29-30; 18:8-14).  Here also we note that this warning is so strong that Jesus brings to it language of images of hell (see Isaiah 66:24) and eternal suffering from fire.  

 

 "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."  My study Bible comments that to be seasoned with fire means being tested to see if one's faith and works are genuine (see 1 Corinthians 3:11-15).  This is similar to testing the purity of gold, for example, by fire, for impurities will burn away.  We should keep in mind that the Holy Spirit is also understood through images of fire.  In saying that every sacrifice will be seasoned with salt, He is quoting from Leviticus 2:13, in which salt stands for the remembrance of God's covenant with God's people.  Because of its preservative powers, its necessity for life, and its ability to give flavor, my study Bible says, salt had both religious and sacrificial significance.  To eat salt with someone meant to be bound together in loyalty.  As the salt of the earth, Christians are preservers of God's covenant and give true flavor to the world (see also Numbers 18:19; 2 Chronicles 13:5).  

 

Jesus' reminder about salt in His final words in today's passage reminds us that His teachings to His disciples (including all the faithful) are given to us in the context of covenant.  All of His teachings are included in that covenant with us, our own loyalty to our Lord.  For He is the One through whom salvation comes, and so it is within our following of Him that we are bound to His teachings.   In today's reading, Jesus has extremely harsh words of warning for the disciples.  These follow immediately upon His teachings about power and authority and "greatness" in His Church and Kingdom.  In those teachings, we were given the basis for the expression of love that permeates authority in God's Kingdom, and should be always present in the Church.  Even the "least of these," even the little children received in His name, must be received as if we receive Christ Himself -- and by extension, even the Father who sent Him.  It is the same for strangers who act in His name, and even those who do the least action in His name, and for any who show the smallest act of mercy to one who is "in His name" (who belongs to Him).   In this sense, authority and grace are connected, and service is the watchword for greatness, as is humility.  But all of these gracious teachings permeated with a generous love, are not without their harsh and strict warnings that are coupled with them in today's reading.  For those who violate this law of service and humility and love - who commit offense which causes one of these little ones who believe in Him to stumble, the consequences are as dire and as grave as He states in His warning.  Moreover, to take swift action to deal with our own abusive behavior -- our indulgences or tendencies which lead to any violation of His teaching about service and humility -- is the only course of action.  Jesus uses physical amputation of diseased limbs or an eye to save one's entire body as an image of what it is to save one's life in the spiritual sense.  An eye may look with covetousness, fastening improperly on what is inappropriate or what does not belong to us.  A hand can stray either in a rebuke or a physical altercation, or to reach out to take or grab where it should not.  A foot may stray or trespass over boundaries that need to be respected.  Our own impulses to abuse or offense -- especially to the least powerful and most humble -- are those things which Jesus warns against most starkly here in the context of what it is to be great, to become a leader and teacher among those in His flock, to be given His authority.   The abuse of this station of authority conferred by Christ is treated most seriously by Him, indicating to us how important it is that authority in the Church -- and our understanding of what greatness is -- be understood in the way that Christ teaches.  For in His name so much and so many become an icon of Christ, teaching us what it means to respect holiness and the preciousness of a soul. Most particularly, it teaches us about salvation and the important status that confers:  a priceless assignment, and the most worthy of efforts.  For the solemnity of such a task cannot be overestimated.

 

 

 

 

 

 

Have salt in yourselves, and have peace with one another

 

 "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."

 

- Mark 9:42–50 

 

Yesterday we read that Jesus and the disciples passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him. Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward."  

 

  "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."  This dialogue is a continuation from yesterday's reading, in which Christ spoke to the disciples about what it means to be great (see above).  In yesterday's reading, He took a little child, and taught, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me."  Here, He continues His discussion of what it means to be a leader in His Church, and the treatment of the "little ones."  My study Bible comments that "little ones" include all who have childlike humility and simplicity, all who are poor in spirit.  These are the faithful who will come into the Church, and need their guidance, protection, teaching, and care.  Here He begins His warnings to those who would commit abuse or harm, violating their positions of trust and power, causing the little ones who believe in Him to stumble.

 

 

"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.'"  Here Jesus quotes three times from Isaiah 66:24.  Here Jesus warns strictly of the importance of avoiding sin, and doing whatever we can to do so.  My study Bible comments that the reference to mutilation is an illustration of decisive action to avoid sin -- this also refers to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  Jesus speaks symbolically but vividly, to make the strongest point He can regarding what sin does to us.  Let us consider that a foot can trespass over boundaries where it should not go; a hand can reach out to hit or to grab in covetousness; an eye may look with greed or envy or lust where it should not.  Let us keep in mind these warnings are the strongest for those in positions of authority and stewardship in His Church, and their treatment of the "little ones" who come to them in trust.  See also Matthew 5:29 in the Sermon on the Mount.

 

"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."   Jesus draws these images from various forms of sacrifice.  To be seasoned with fire, my study Bible comments, means to be tested to see if one's faith and works are genuine (see 1 Corinthians 3:11-15).  In saying every sacrifice will be seasoned with salt, my study Bible says, Jesus quotes from Leviticus 2:13, in which salt stands for the remembrance of God's covenant with God's people.  Jesus also uses these words about salt losing its flavor in the Sermon on the Mount (Matthew 5:13).  Salt had a meaning of binding people together in loyalty; it's also a symbol of our binding in covenant with God.  Therefore in loyalty to  Christ's teachings and covenant, we may have peace with one another. 

In our loyalty to God we are to adhere to Christ's teachings.  In particular, these teachings in today's reading on how we treat one another, and in particular about the use of power -- and the virtues of service -- become core values of how we are supposed to live our lives as faithful, and in community.  Christ's deepest, gravest warnings come to His disciples who will be leaders in His Church, and they are all about how power is used, and in particular the treatment of the "little ones," those without power or clout, with little social status.  As representatives of God's Kingdom, they must take these words to heart, and so must we.  This is a part of our covenant with Christ, the salt He asks us so vividly to retain as the flavor of His Church, His people in the world.  This strong sense of consideration is a powerful incentive for mindful care.  If, as Jesus taught in the reading from yesterday (see above), we're to see Christ in even the little ones we receive in the Church, then we must consider what kind of careful behavior that alerts us to bring to our relationships and community.  How is it we receive the people who are seemingly the least important?  As my study Bible commented in today's reading, the "little ones" aren't simply children.  This term indicates all those of lesser stature or status, the ones who come to Christ in faith and need teaching, leadership, community -- for all of these things contribute to our formation as followers of Christ and faithful.  So let us take Jesus' dire warnings -- thrice repeated for emphasis -- to heart, and learn what it means to be a part of this living kingdom of God He asks us to bear into the world, and among ourselves.  For we are the salt He asks us to be, and that is the flavor of life abundantly.

 

 

 

Increase our faith

 

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

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

 

- Luke 17:1–10 

 

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

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

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

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

 

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

 

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

 

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

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

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

 

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

 

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

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

 

- Matthew 18:10–20 

 

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

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

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

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

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

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

 

 

 

Who then is greatest in the kingdom of heaven?

 

 At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.  

"But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire." 

 

- Matthew 18:1-9 

 

Yesterday we read that while Jesus and the disciples were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up."  And they were exceedingly sorrowful.  When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?"  He said, "Yes."  And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon?  From whom do the kings of the earth take customs or taxes, from their sons or from strangers?"   Peter said to Him, "From strangers."  Jesus said to him, "Then the sons are free.  Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first.  And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you."

 

  At that time the disciples came to Jesus, saying, "Who then is greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me."  My study Bible comments that this question, "Who then is the greatest in the kingdom of heaven?" is an indication of a selfish interest in worldly power.  Jesus points to a little child as the model of true discipleship, and in so doing emphasizes the virtues which are required for entrance into the kingdom of heaven.  These virtues are named by my study Bible as humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.  In Orthodox iconography, it says, St. Ignatius of Antioch is shown as this child.  In certain legends of saints, he is the boy who gave the loaves and fishes (John 6:9).  

"But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea."  Little ones, my study Bible says, include all who have childlike humility and simplicity, all who are poor in spirit.   

 

"Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."  See also Matthew 5:29.   Jesus is referring to a type of emergency operation, in which a diseased body part must be removed in order to save the body from spreading infection or disease.  He is using such as an illustration of decisive action to avoid sin, and how dangerous sin -- that which causes offenses -- is to the soul.  My study Bible adds that this also applies to harmful relationships which must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  

What are offenses, and what does Jesus mean by this?  Let us begin with the question asked by the disciples:  "Who then is greatest in the kingdom of heaven?"  My study Bible calls it a selfish interest in worldly power.  If we compare the kingdoms of the world (or even the states of today), we understand the pursuit of power -- and therefore position -- to be the primary aims of those involved, the "great ones" or "greatest" who rule.  But greatness for Jesus Christ has another definition, which has hopefully touched our world to some extent, and given us concepts of rule that involve more than simply conquering and exploiting.  Perhaps the disciples understand that the Kingdom to come will be like a worldly kingdom; perhaps they misunderstand what it means that Christ will be raised at the third day following His Passion.  This would coincide with the popular expectations of the Messiah.  But Jesus must make them understand what kind of Kingdom they must serve and how they must serve it.  Most importantly, He gives us the concept of greatness.  But in so doing, He begins, importantly, with what they must do and not do as those who wish to be great.  They must first be "converted and become as little children," for without this there is no entry into this kingdom of heaven!  "Therefore," Jesus says, "whoever humbles himself as this little child is the greatest in the kingdom of heaven."   This is an upside down image of the kind of worldly power the disciples know from the empires and kingdoms around them.  How can being humble as a little child make one the greatest?  Then Jesus leads them into an understanding of His version of leadership.  Jesus' first and highest priority is the little ones who in faith will come to them in His Church:  "But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!"  Exploitation, false teaching, leading the little ones astray, offenses that cause them to be lost, will meet with the severest punishment.  Jesus proclaims woe to those who cause such offense.  This is an image of leadership in stark contrast to figures we can read about in the Gospels, like Herod Antipas or his father Herod the Great.  And then comes what is perhaps the most powerful teaching of all:  "If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."  Jesus is using the image of a body part that needs amputation to illustrate the power of our habits which cause offense, harm, abuse to others; and in this case it is in the context of using power over those who are "little ones" in our world.  That is, those who come in humility and faith -- trust -- into the Church and under their care.  A hand or foot can strike one less powerful, either one can stray where it's not wanted, cross boundaries that shouldn't be crossed, reach out to take or steal what doesn't belong to it.  An eye can gaze with envy, with covetousness, with hatred and rage, with the desire to control or to exploit.  What Jesus is speaking about is the internal life of a person, and how essential it is that we know ourselves, our flaws, and be willing to take decisive action to cut from ourselves the habits and impulses that lead to the offenses He condemns.  And this then becomes the definition of leadership -- the capacity to sacrifice the things we might even hold dear, the habits of a lifetime that are  hard to break, and cast them from ourselves in order to make greatness meaningful in terms of serving God.  This in turn is discipleship.  That is, it is the discipline which He asks of His disciples, and in turn of us.  What we should note at this stage is that Jesus is ultimately most concerned with the "little ones" who will be in the care of these future apostles and bishops of the Church.  He is teaching them how greatness is connected to the qualities of God which are most highly associated with grace and mercy, the extension of care and compassion.  In terms of the ways that power -- especially state power -- worked in Jesus' time, this is a powerful antidote to its frequent and even normative abuses.  Caesar's "greatness" was concerned with how many he had conquered, even killed in battle.  Christ offers a different greatness, and one which would come to revolutionize the world, bringing institutions of care and compassion such as hospitals and charitable behavior into social life.  But for now, let us pay close attention to Christ's most powerful admonitions which come in the form of prophesying "woe" for those by whom abuses to the little ones in the Church come.  It is a word we need to pay attention to today, and His teaching about a willingness to sacrifice our own impulses to abusive or manipulative power remains equally necessary as it was then, a reminder about what makes us human beings of truly "great" stature.  In a highly consumerist-oriented society of the modern developed world, we might be easily misled to think that some sort of greatness is measured by how far we can indulge our own desires.  But this is not the greatness described by Jesus.  On the contrary, Christ's greatness depends upon our own discipline and is clearly measured by an internal yardstick of self-mastery in service to something much higher than ourselves.   True greatness in this Kingdom is not measured by our own yardstick but rather taken in the measure that Christ gives us.  Let us endeavor through our lives to take His measure for ourselves, and seek the greatness He gives us.  In the Sermon on the Mount, Jesus teaches, "Blessed are the meek, for they shall inherit the earth" (Matthew 5:5).   But this word "meek" has taken on characteristics in modern language that mislead our understanding of Christ's greatness, for Jesus' meekness and gentleness is strength under control, in discipleship and obedience to God, and seeking God's way for ourselves.  Let us more fully seek to embody the kind of strength He gives us through faith.

 

 

 

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

 

 "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."

 

- Mark 9:42-50 

 

Yesterday we read that Jesus and the disciples departed from the region of Caesarea Philippi and passed through Galilee, and He did not want anyone to know it.  For He taught His disciples and said to them, "The Son of Man is being betrayed into the hands of men, and they will kill Him.  And after He is killed, He will rise the third day."  But they did not understand this saying, and were afraid to ask Him.  Then He came to Capernaum.  And when He was in the house He asked them, "What was it you disputed among yourselves on the road?"  But they kept silent, for on the road they had disputed among themselves who would be the greatest.  And He sat down, called the twelve, and said to them, "If anyone desires to be first, he shall be last of all and servant of all."  Then He took a little child and set him in the midst of them.  And when He had taken him in His arms, He said to them, "Whoever receives one of these little children in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me." Now John answered Him, saying, "Teacher, we saw someone who does not follow us casting out demons in Your name, and we forbade him because he does not follow us."  But Jesus said, "Do not forbid him, for no one who works a miracle in My name can soon afterward speak evil of Me.  For he who is not against us is on our side.  For whoever gives you a cup of water to drink in My name, because you belong to Christ, assuredly, I say to you, he will by no means lose his reward." 

 "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."  My study Bible comments that little ones include all who have childlike humility and simplicity, all who are poor in spirit.

"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.'"  My study Bible comments that Christ's references to mutilation in today's passage (cut it off, pluck it out) are illustrations of decisive action to avoid sin.  They are not advocacy for literal amputation.  These images also apply to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).  Jesus quotes from Isaiah 66:24.  Here we may consider the transgressions and selfish actions which a hand may commit against little ones; it reaches out to strike, or to grab something that does not belong to oneself.  A hand may point an accusing finger against the innocent.

"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.'"  A foot may trespass over boundaries not meant to be crossed, into territory where we don't belong.  It may be used to kick another, especially harmful to a "little one."  Let us note that such abusive actions may also be figurative, illustrative of actions that take place on a social or personal level of harm, insult, or injury in a psychological sense.

"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.'"  An eye covets what does not belong to oneself, or it looks with envy and malevolence.  Our eye may also be "bad" or "evil" in the sense that we don't properly see the person we behold, but cast them in a false negative light. 

"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."  To be seasoned with fire is to be tested to see if one's faith and works are genuine, my study Bible teaches.  See 1 Corinthians 3:11-15.   As Jesus says every sacrifice will be seasoned with salt, He quotes Leviticus 2:13.  There, my study Bible explains, salt stands for the remembrance of God's covenant with God's people.  Because salt had preservative powers, was necessary for life, and has the ability to give flavor, it takes on religious and sacrificial significance.  To eat salt with someone, my study Bible adds, meant to be bound together in loyalty.  See also Matthew 5:13 in the Sermon on the Mount, in which Jesus calls believers "the salt of the earth."

Jesus seems to take great care here to caution the disciples against abuses of power -- especially abuses of the "little ones" in the Church.  These little ones can be thought of as all those who are humble, as my study Bible says, and those without clout or power, who come to faith within that framework of the poor in spirit who need and depend upon God and their faith.  As we know all too well thanks to popular notions of psychology, abuse (especially to the powerless, "little," or humble) often leads to great harm to a person -- making it that much more likely they will sin and pass on that harm and abuse to others.  We would do well to remind ourselves over and over again that the whole point of Christ's teaching is here, when He says, "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."  To cause one of these little ones to stumble could mean to place a stumbling block or snare before them, such as false or misleading teachings that include abuses of power by those who would be hierarchs or authorities in the Church.  Such stumbling blocks and temptations may also include various forms of abuse itself, of which we have become all too aware in the Church, or practices that scandalize the little ones and help to drive them away or to reject the faith.  Recovery from such stumbling blocks and scandals can be long and hard, and one must overcome one's own bad experiences in order to return to the road of faith, especially within the Church.  When we look at scandals, abuses, and bad practices, particularly within the purview of the Church -- or even by believers who are, after all, representatives to the world of our faith -- then we should think of these verses.  They are strong (indeed, the strongest possible) advocacy by Jesus to look to our own behaviors and take all measures to correct them.  This is the case even if changing one's own habits feels as difficult as cutting off a cherished body part (a hand, a foot, an eye).  Christ's thrice-repeated reminder of an eternal torment (Isaiah 66:24) is the strongest possible warning against offenses that cause the little ones who believe in Him to stumble.  Equally stunning is His remark that it would be better for him if a millstone were hung around his neck, and he were thrown into the sea."  Since we know that Jesus does not choose words flippantly or lightly, we'd better pay close attention to that word, "better," for this is again a dire and stark warning.  In Luke 12:48, Jesus says in reply to a question by Peter, "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more."  Therefore we must consider that the greater the responsibility, and the more understanding we have of our faith, the more incumbent Christ's warnings become for us.  For it is yet another temptation to let greater authority persuade us that we may relax our own diligence and self-awareness.  In truth, the need we have for vigilance in this respect only grows in such circumstances.  Perhaps that's why it is wisdom to consider that whoever desires to be first shall be last of all and servant of all.  As we are each ambassadors for our faith in some sense, as we may each represent our faith to others, Christ's words remain essential to our awareness.  Let us consider as well another teaching from yesterday's reading, that when we behold one of the little ones who belong to Him (in His name), we not only behold Christ, but also the Father who sent Him.  Once again, as we remind ourselves that we are in Lent, let us receive Christ's words with all the seriousness with which He gives them to us.

Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven

 

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

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

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

 

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

 

- Matthew 18:10-20 

 

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

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of man has come to save that which was lost."  As we can read from yesterday's reading (above), Jesus has been addressing the disciples in response to the question, "Who then is the greatest in the kingdom of heaven?" Jesus responds with an emphasis on humility, and in particular on the need for the care of the little ones; that is, those who are poor in spirit.  My study Bible describes this as referring to all who have childlike humility and simplicity.  Regarding Christ's teaching that "in heaven their angels always see the face of My Father who is in heaven," St. John Chrysostom is cited by my study Bible as teaching that not only the saints, but all people have guardian angels.  But the angels of humble people have greater boldness and greater honor before the face of God because of the humility of the person they guard.  It's not the nature of God, but rather the weakness of human beings, that requires the service of angels.  

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

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

 

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

Today's reading involves matters of the Church.   In all the Gospels, Jesus only uses the word "Church" twice, and both times are found in St. Matthew's Gospel.  The first was at the time of St. Peter's confession of faith that Jesus is "the Christ, the Son of the living God."  Jesus said to him, "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.  And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it" (see this reading).  The second time Jesus uses the word Church is here in today's reading.  My study Bible gives a definition of Church, beginning with the word in the Greek of the Gospels, which is  ἐκκλησία/ekklisia, meaning those "called out," or the "assembly."   In other words, the faithful are called out of the world to be the Church, which is the body of Christ, the Bride of Christ, the New Israel.  It is understood as the ark of Salvation and the assembly of believers, in which we seek right relationship to God.  Through the Church, my study Bible adds, Christians are united to Christ and to each other.  As Christ is head of the Church, it is a reflection of His Incarnation with both His divine and human qualities; thus a place for the community to receive grace in the sacraments, and the truth of the gospel message.  The mystical transformation of the people into one body in Christ happens through the Eucharist.  So, in that context, Christ's emphasis on the care of the little ones, and His system of mutual correction, become understood more deeply as that which is best conducive to community and communion, within which grace must be at work.  Ultimately, as we have commented in recent readings, the Church must be a place where faith can flourish among community in order to facilitate this mystical reality of its reflection of the Incarnation, with both divine and human elements.  This is why the Church remains a great mystery, and not an entity devised through completely human terms alone.  Whatever problems we see, somehow it continues, and it contains the whole communion of saints.  Thus, Christ's teachings about discipline, with an emphasis on the stewardship of the little ones, becomes an expression of how heaven cares for God's children, as told to us in the glimpse given us of the angels of the little ones who "always see the face of My Father who is in heaven."  When we worship in Church, we are also to understand the angelic worship which happens continually in heaven, and how we also participate with the angels.  Thus this divine-human organism of the entire Church pervades many more dimensions simultaneously than we can understand, and also works in hidden ways that we don't see, even as it is among us and even within us (Luke 17:21).  In this light, let us consider Jesus' teaching for discipline and correction, as this facilitates the proper working of the Church in our community.  The mystical working of grace is not "magic," it requires our participation and our faith, as well as our discipline and correction of sin.  In this light, let us look at another element of that divine/human cooperation. Jesus says, "Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  Keeping this in mind, in such a powerful context of both heaven and earth, let us endeavor to participate in the fullness of the ways He asks.

 

 

Woe to the world because of offenses!

 

 At that time the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly,  say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me.

"But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."

 

- Matthew 18:1-9 

 

Yesterday we read that while they were staying in Galilee, Jesus said to the disciples, "The Son of Man is about to be betrayed into the hands of men, and they will kill Him, and the third day He will be raised up."  And they were exceedingly sorrowful.  When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?"  He said, "Yes."  And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon?  From whom do the kings of the earth take customs or taxes, from their sons or from strangers?"  Peter said to Him, "From strangers."  Jesus said to him, "Then the sons are free.  Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first.  And when you have opened its mouth, you will find a piece of money; take that and give it to them for Me and you."

 

  At that time the disciples came to Jesus, saying, "Who then is the greatest in the kingdom of heaven?"  Then Jesus called a little child to Him, set him in the midst of them, and said, "Assuredly,  say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven.  Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven.  Whoever receives one little child like this in My name receives Me."  My study Bible says that this question, "Who then is the greatest in the kingdom of heaven?" indicates a selfish interest in worldly power.  Jesus points to a little child as the model of true discipleship, and thereby emphasizes the virtues required for entrance into the kingdom of heaven.  These are, as listed by my study Bible, humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.  St. Ignatius of Antioch is depicted in Orthodox iconography as this child.  In certain legends of saints, he is the boy who gave the loaves and fishes (John 6:9).

"But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea.  Woe to the world because of offenses!  For offenses must come, but woe to that man by whom the offense comes!  If your hand or foot causes you to sin, cut it off and cast it from you.  It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire.  And if your eye causes you to sin, pluck it out and cast it from you.  It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire."  My study Bible explains that little ones include all who have childlike humility and simplicity; all those are poor in spirit (Matthew 5:3).  Jesus made similar statements in the Sermon on the Mount, likening the need for decisive action to avoid sin to the necessary amputation of a diseased limb to prevent the death of the whole body (Matthew 5:29-30).  My study Bible adds that this illustration of avoidance of sin also refers to harmful relationships that must be severed for the salvation of all parties (see Luke 14:26; 1 Corinthians 5:5).

Today is a day in the United States when traditionally families and friends gather to celebrate Thanksgiving, a national holiday declared by President Abraham Lincoln in the midst of a violent civil war.  In President Lincoln's Thanksgiving Proclamation we can read his desire that such a day to give thanks to God would help to bring unity and restore the things that make for peace amidst so much loss.  But in that context, we might try to ask what it means to cut off harmful relationships that must be severed for the salvation of all parties, to which my study Bible refers us in Christ's vivid illustration.   Jesus takes the image of a hand, an eye, a foot which is diseased -- it causes one to sin -- and so must be amputated for the salvation of the whole body (in this case, implying the soul).  If we think of patterns of behavior in the terms of Christ's metaphor, we see the genius at work in these words:  a hand can reach out for what doesn't belong to it, it can strike someone, or commit other abuses.  A foot can walk where it is not welcome, trespassing over boundaries that should not be crossed.  An eye sees by beholding beauty or the good -- or through covetousness to look in predatory fashion, or glare with envy and evil upon another (this is what is meant by evil eye), leading to malice and great harm.  These are all examples of offenses, in particular those which are easily done to the powerless, the little ones, those who look up to leadership for guidance, good structure, care, and true shepherding.  In certain relationships, abuses and harmful behaviors only cause "offenses" to spread.  We might have friends who use a lot of drugs, and drag us into a destructive lifestyle.  Or perhaps there are those addicted to gossip.  We might not like it, but we are dragged into the malice of stories about things we haven't seen and don't know are true, things told out of a desire to malign and take down others who might have something good to envy, and without their side of the story.  Have you ever been hurt by a friend who listened to untrue gossip, and then behaved as if it were all true?  Imagine the harm in the eyes of God to treat a friend who's done nothing against you as if they are suddenly an enemy -- based on a lie someone told you.  We see such manipulation happening all the time, even on a grand scale, when false motivations are attributed to someone, when footage is manipulated and projected on social media, when words are twisted to mean something entirely unintended.  Such things go on everywhere -- in the most intimate of circumstances such as within family, and even to the greater scale of nations and the world in international dimensions (and frequently are done deliberately for this effect).  We have a responsibility to separate ourselves and even sever relations, as my study Bible indicates, to stop the progress of such evil things in their tracks.  This is because it is in the nature of such behavior and the things it spreads to progress; they do not remain simple one-time facts or events that have no effect.  It is similar to the spiritual path a person is on:  one is either going in a good direction or one needs to turn around, to repent.  There is no standing still.  Abuse within families leads only to greater harm the more it is enabled and allowed to continue.  Sin spreads and infects more relationships, even transmitting to generations.  Jesus' admonition to act decisively to amputate what is diseased and will in turn infect other parts of the body -- eventually leading to death of the whole body unless severed -- is an important illustration of the ways that sin works among us, within us, and in our communities of whatever size and depth of relationship we can name.  We say that family and friendships, and loyalties of all kinds are cherished and prized -- but not if they spread harm, or horror, or a kind of spiritual disease that does no one any good and only spreads trauma.  If the greater thing that results from being together is more harm, unfair treatment, anger, harsh strife or other new and additional sin, we must rethink what it means to cherish.  We have to consider where we go and what we do, and every word that proceeds from our mouths (Matthew 12:36), because our choices have effects which spread to others, and also damage the souls within ourselves.  We are to seek to live, on the other hand, by "every word that proceeds from the mouth of God," so that we walk a good path, make a  good contribution to the world, and strengthen the good among the relationships we prize and in those whom we love.  Let us be grateful today for the good things we can receive and share, and the power to discern what we do not want, for the greater good of us all.