He who does not honor the Son does not honor the Father who sent Him

 

 Then Jesus answered and said to them, "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.  For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.  For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.  For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father.  He who does not honor the Son does not honor the Father who sent Him.  Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.  Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.  For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man.  Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation."

 

- John 5:19-29 

 

Yesterday we read that there was a feast of the Jews [the Feast of Weeks, the Pentecost of the Old Testament, celebrating the giving of the Law of Moses] and Jesus went up to Jerusalem.  Now there is in Jerusalem by the Sheep Gate a pool, which is called in Hebrew, Bethesda, having five porches.  In these lay a great multitude of sick people, blind, lame, paralyzed, waiting for the moving of the water.  For an angel went down at a certain time into the pool and stirred up the water; then whoever stepped in first, after the stirring of the water, was made well of whatever disease he had.  Now a certain man was there who had an infirmity thirty-eight years.  When Jesus saw him lying there, and knew that he already had been in that condition a long time, He said to him, "Do you want to be made well?"  The sick man answered Him, "Sir, I have no man to put me into the pool when the water is stirred up; but while I am coming, another steps down before me."  Jesus said to him, "Rise, take up your bed and walk."  And immediately the man was made well, took up his bed, and walked.  And that day was the Sabbath.  The Jews therefore said to him who was cured, "It is the Sabbath; it is not lawful for you to carry your bed."  He answered them, "He who made me well said to me, 'Take up your bed and walk.'"  Then they asked him, "Who is the Man who said to you, 'Take up your bed and walk'?"  But the one who was healed did not know who it was, for Jesus had withdrawn, a multitude being in that place.  Afterward Jesus found him in the temple, and said to him, "See, you have been made well.  Sin no more, lest a worse thing come upon you."  The man departed and told the Jews that it was Jesus who had made him well.  For this reason the Jews persecuted Jesus, and sought to kill Him, because He had done these things on the Sabbath.  But Jesus answered them, "My Father has been working until now, and I have been working."  Therefore the Jews sought all the more to kill Him, because He not only broke the Sabbath, but also said that God was His Father, making Himself equal with God.

 

  Then Jesus answered and said to them, "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.  For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel."  Here Jesus expresses the unity of will of Father, Son, and Holy Spirit.  This becomes clear when He says that the Son can do nothing of Himself.  Father and Son are united in nature, will, and action, my study Bible notes.  

 

"For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.  For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father.  He who does not honor the Son does not honor the Father who sent Him.  Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.  Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.  For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man.  Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation."  Here Jesus indicates the shared power between Father and Son over life and death.  That is, both of giving life and of executing judgment.  Jesus says, "The hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live."  My study Bible explains that the dead here is a reference both to the spiritually dead, who will find life in Christ, and also to the physically dead, who will rise in the general resurrection.  This statement will be affirmed when Christ raises Lazarus from the dead (John 11:38-44) before He goes to His own death.  Note also that Christ's judgment is based both on faith ("he who hears My word and believes in Him who sent Me") and works ("those who have done good" . . . "and those who have done evil").  

 

Jesus' power of life and death will indeed be on display in His seventh and final "sign" in the Gospel of John, the raising of Lazarus, as my study Bible says.  But lest we forget, the greatest sign of all will be "the sign of Jonah."  That is, Christ's death and Resurrection on the third day.   It may be somewhat easy to overlook, but Christ's unity with the Father and the Spirit teaches us something important about what it means when He is rejected.  As He says, "He who does not honor the Son does not honor the Father who sent Him."    Within this statement lies the great power of judgment, something it seems to me is often overlooked.  It is linked also to something Jesus taught to Nicodemus, which may be hard for many to accept.  Jesus said, "He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God" (John 3:18).  This condemnation is not so much a direct action by Jesus in His capacity to judge as it is a sort of self-exclusion on the part of the one who rejects Him.  For to reject the Father is truly to reject the power of life, the One who grants everlasting life.  It leads us to ponder what it is inside of us that creates faith, if you will.  What is it that leads a person to faith who formerly rejected such faith?  I must confess to having been on that sort of journey in my own life as well.  Personally a faith in God was always present in me, but understanding, on the other hand, has grown as part of a lifetime journey of faith, and one that keeps growing, giving, changing.  What made little sense to me as a child has come to be something illumined and given light.  Surely this is the work of the Holy Spirit, but it seems that there must be some depth of response in us as well, so deep it's impossible to know it.  Perhaps it is only God who can see that deeply into us, and so only God can judge, as Jesus indicates of His power to judge given by God the Father.  But in this context, let us think more deeply about what it means that all that Christ does is connected with the Father.  For it gives us a taste of what it means to consider God's work in the world as God's energies, as Orthodox theology has posited.  It means that when we choose to participate in Christ's word, in His energies, His teachings, by doing the work of faith, then we participate in the energies of God the Father and the Holy Spirit also.  But to reject these isn't just to reject an intellectual concept.  It is a refusal of participation in such energies, and what they will do for us and in us.  For this is really the power of God at work in the world.  And if we reject such, then what do we choose to participate in?  How will we understand what we enter into by choosing other ways?  One can consider, in more extreme cases, cults and how they operate.  Or perhaps one falls into the trap of an addiction, or any other practice that works in an enslaving way and leads to forms of self-destructive and life-diminishing behaviors.  For, in the theological landscape of what is called the unseen spiritual world, there are also energies that are destructive and bad for us.  In the stories of the Gospels, we find demonic behavior as that which is malicious and enslaving toward people, destructive to human beings.  Let us consider the powerful impact of our choices, and where they lead.  Let us choose the kind of participation we need and want.  The early teachings of the Church (as was also known in Judaism) emphasized the way of life and the way of death.  Our choices for Christ lead to everlasting life, for in Him is the power of life. 

Do not judge according to appearance, but judge with righteous judgment

 

 Now about the middle of the feast Jesus went up into the temple and taught.  And the Jews marveled, saying, "How does this Man know letters, having never studied?"  Jesus answered them and said, "My doctrine is not Mine, but His who sent Me.  If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.  He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him.  Did not Moses give you the law, yet none of you keeps the law?  Why do you seek to kill Me?"  The people answered and said, "You have a demon.  Who is seeking to kill You?"  Jesus answered and said to them, "I did one work, and you all marvel.  Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath.  If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath?  Do not judge according to appearance, but judge with righteous judgment."  

Now some of them from Jerusalem said, "Is this not He whom they seek to kill?  But look!  He speaks boldly, and they say nothing to Him.  Do the rulers know indeed that this is truly the Christ?  However, we know where this Man is from; but when the Christ comes, no one knows where He is from."  Then Jesus cried out, as He taught in the temple, saying, "You both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.  But I know Him, for I am from Him, and He sent Me."  Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come.  And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?"

The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him.  Then Jesus said to them, "I shall be with you a little while longer, and then I go to Him who sent Me.  You will seek Me and not find Me, and where I am you cannot come."  

Then the Jews said among themselves, "Where does He intend to go that we shall not find Him?  Does He intend to go to the Dispersion among the Greeks and teach the Greeks?  What is this thing that He said, 'You will seek Me and not find Me, and where I am you cannot come'?" 

 

- John 7:14–36 

 

Yesterday we read that, after His eucharistic teachings on eating His Body and Blood (see John 6, or the blog posts immediately previous to this one), Jesus walked in Galilee; for He did not want to walk in Judea, because the Jews sought to kill Him.  Now the Jews' Feast of Tabernacles was at hand.  His brothers therefore said to Him, "Depart from here and go into Judea, that Your disciples also may see the works that You are doing.  For no one does anything in secret while he himself seeks to be known openly.  If You do these things, show Yourself to the world."  For even His brothers did not believe in Him.  Then Jesus said to them, "My time has not yet come, but your time is always ready.  The world cannot hate you, but it hates Me because I testify of it that its works are evil.  You go up to this feast, for My time has not yet fully come."  When He had said these things to them, He remained in Galilee.  But when His brothers had gone up, then He also went up to the feast, not openly, but as it were in secret.  Then the Jews sought Him at the feast, and said, "Where is He?"  And there was much complaining among the people concerning Him.  Some said, "He is good"; others said, "No, on the contrary, He deceives the people."  However, no one spoke openly of Him for fear of the Jews. 

 

  Now about the middle of the feast Jesus went up into the temple and taught.  And the Jews marveled, saying, "How does this Man know letters, having never studied?"  Jesus answered them and said, "My doctrine is not Mine, but His who sent Me.  If anyone wills to do His will, he shall know concerning the doctrine, whether it is from God or whether I speak on My own authority.  He who speaks from himself seeks his own glory; but He who seeks the glory of the One who sent Him is true, and no unrighteousness is in Him.  Did not Moses give you the law, yet none of you keeps the law?  Why do you seek to kill Me?"  The people answered and said, "You have a demon.  Who is seeking to kill You?"  Jesus answered and said to them, "I did one work, and you all marvel.  Moses therefore gave you circumcision (not that it is from Moses, but from the fathers), and you circumcise a man on the Sabbath.  If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath?  Do not judge according to appearance, but judge with righteous judgment."   We recall that Jesus is at the Feast of Tabernacles, during the final year of His earthly life.  This is an eight-day autumn harvest festival, commemorating the time Israel wandered in the wilderness of Sinai, living in tents (or tabernacles).  My study Bible comments on this passage that the simple desire to know and follow God's will is the key to understanding it.  Spiritual blindness, it says, comes from an unwillingness to know God or to recognize God's authority.   It cites St. John Chrysostom, who paraphrases Christ as saying,  "Rid yourselves of wickedness:  the anger, the envy, and the hatred which have arisen in your hearts, without provocation, against Me.  Then you will have no difficulty in realizing that My words are actually those of God.  As it is, these passions darken your understanding and distort sound judgment.  If you remove these passions, you will no longer be afflicted this way."  Jesus refers to making a man completely well on the Sabbath:  This refers to events in Jerusalem at a previous feast, the Old Testament Pentecost, known also as the Feast of Weeks (see this reading).  As we frequently note, in John's Gospel, here the phrase the Jews refers to the religious leadership, not the people.

 

 Now some of them from Jerusalem said, "Is this not He whom they seek to kill?  But look!  He speaks boldly, and they say nothing to Him.  Do the rulers know indeed that this is truly the Christ?  However, we know where this Man is from; but when the Christ comes, no one knows where He is from."  Then Jesus cried out, as He taught in the temple, saying, "You both know Me, and you know where I am from; and I have not come of Myself, but He who sent Me is true, whom you do not know.  But I know Him, for I am from Him, and He sent Me."  Therefore they sought to take Him; but no one laid a hand on Him, because His hour had not yet come.  And many of the people believed in Him, and said, "When the Christ comes, will He do more signs than these which this Man has done?"   Some of the people from Jerusalem say, "We know where this Man is from."  My study Bible remarks that these crowds are mistaken, both in an earthly sense and also a divine sense.  Humanly speaking, they know Jesus as being from Nazareth in Galilee.  But they're not aware that He was actually born in Bethlehem (verse 42; see Luke 2:1-7).  Moreover, they can't understand that He's come from the Father in Heaven; He is eternally begotten before all ages, and thus His divine "origin" remains unknown to them also.  His hour refers to the time of His suffering and death.  Christ is the Lord over time, my study Bible says, which is an authority which is possessed by God alone.  He will go to the Cross of His own free will, and in His time, not according to the plots of human beings (see John 8:20; 10:39). 

The Pharisees heard the crowd murmuring these things concerning Him, and the Pharisees and the chief priests sent officers to take Him.  Then Jesus said to them, "I shall be with you a little while longer, and then I go to Him who sent Me.  You will seek Me and not find Me, and where I am you cannot come."   My study Bible says that Christ's statement here refers to His death, Resurrection, and Ascension into heaven. 

Then the Jews said among themselves, "Where does He intend to go that we shall not find Him?  Does He intend to go to the Dispersion among the Greeks and teach the Greeks?  What is this thing that He said, 'You will seek Me and not find Me, and where I am you cannot come'?"  The Dispersion is literally in Greek the Diaspora; that is, the Jewish communities outside of Israel.  To go among the Greeks means to go among the Gentiles; that is, the Greek speakers, as Greek was the international language of Christ's time.  But this is an unwitting prophesy.  It points to the time after Christ's Ascension, when His name will be preached among the Gentiles by the apostles; and the Gospels and Epistles and the Revelation of the New Testament will be written in the Greek language, for all the world.  

We can see the confusion in Jerusalem.  John's Gospel almost has the structure of an ancient play at this juncture, with the people acting as a chorus, voicing the varied opinions and responses to Jesus and His preaching and teaching.  Today's passage begins with the consternation and perplexity in the people, who can't understand where Christ gets His wisdom, having never studied.  Jesus begins, in today's passage, by reiterating His identity which is inseparable from the Father who sent Him, and He also claims His true authority comes only from the Father.  But then He speaks what He knows, that there are those who wish to kill Him, because He made a man well on the Sabbath.  The people respond that He has a demon.  Jesus says, "If a man receives circumcision on the Sabbath, so that the law of Moses should not be broken, are you angry with Me because I made a man completely well on the Sabbath?  Do not judge according to appearance, but judge with righteous judgment."  When He asserts again that He has come from the Father, there are those who wish to kill Him -- but this time there are others of the crowd in Jerusalem who wonder if He could be the Messiah, who believe. They ask, "When the Christ comes, will He do more signs than these which this Man has done?"  Jesus adds yet more information about Himself, alluding to His Crucifixion, death, and Resurrection to come.  These all come as cryptic statements to the religious leaders, who can understand nothing about His words.  But their response becomes an inadvertent prophesy, that He will "go among the Greeks," among the Gentiles, as will the disciples bearing His word and gospel.  We have a picture, at this juncture of Christ's ministry, of a world that is stirring and being stirred by Him.  His truth is the sword that pierces through everything.  In St. Matthew's Gospel, Jesus says, "Do not think that I came to bring peace on earth. I did not come to bring peace but a sword."  He goes on, quoting from the prophesy of Micah, "For I have come to 'set a man against his father, a daughter against her mother, and a daughter-in-law against her mother-in-law'; and 'a man’s enemies will be those of his own household.'  He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it." (See Matthew 10:34-39; Micah 7:6).  In today's reading, the public forms a backdrop, like the Greek chorus of the ancient plays, so that we get all of the voices being stirred up by Christ, and a sense of the confusion around His Person and His preaching.  For when the truth appears to us and makes its mark, perhaps we should take this scene to heart and bear a philosophical perspective in accordance with it:  that truth has an impact depending upon where it strikes, and the ground it hits upon.  Just like the parable of the Sower which tells us of the seeds that illustrate the word of Christ, we should not be surprised when there is division, and even confusion, but rather see it as a time to hold fast to what we know, and to take root in our faith.  Jesus will tell us repeatedly that, especially when He is gone and we await His return, we are to "watch and pray," and Saints Peter and Paul also repeat these thoughts in their Epistles (see Matthew 26:41; Mark 13:33; Mark 14:38; Luke 21:36; Ephesians 6:18; 1 Peter 4:7).   This is especially true in times of uncertainty and confusion, and remains so today.   Contrary to many modern assumptions about truth-telling and the impact of reason, or assertions that there's always one right answer, perhaps the Gospels give us the assurance that confusion -- amidst a chorus of voices -- is something we should expect as the product of a world which both needs, and rejects, the truth.  Perhaps we're rather taught the humility to expect that, as human beings, we don't always have all the answers.   In such times, we take root in our faith, in what we've been taught, to watch and pray, to seek God's will as He says in today's reading, and God's glory.   For we are commanded, "Do not judge according to appearance, but judge with righteous judgment."    In a world that always seems to be in a rush, let us take the time to find His way and His answers.  To watch and pray is sometimes the only way we can do that when things remain unclear, the best way to find righteous judgment.    For now let us watch the unfolding of the story of the Gospel.  

Behold, I send the Promise of My Father upon you

 

The Ascension of our Lord, by John La Farge.  Completed 1888.  The Church of the Ascension in the City of New York

 Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you."  But they were terrified and frightened, and supposed they had seen a spirit.  And He said to them, "Why are you troubled?  And why do doubts arise in your hearts?  Behold My hands and My feet, that it is I Myself.  Handle Me and see, for a spirit does not have flesh and bones as you see I have."  When He had said this, He showed them His hands and His feet.  But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?"  So they gave Him a piece of a broiled fish and some honeycomb.  And He took it and ate in their presence.  

Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me."  And He opened their understanding, that they might comprehend the Scriptures.  Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.  And you are witnesses of these things. Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high."

And He led them out as far as Bethany, and He lifted up His hands and blessed them.  Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven.  And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God.  Amen.

 

- Luke 24:36-53 

 

Yesterday we read that, after the report of the women from the empty tomb, Peter arose and ran to the tomb; and stooping down, he saw the linen cloths lying by themselves; and he departed, marveling to himself at what had happened. Now behold, two of them were traveling that same day to a village called Emmaus, which was seven miles from Jerusalem.  And they talked together of all these things which had happened.  So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them.  But their eyes were restrained, so that they did not know Him.  And He said to them, "What kind of conversation is this that you have with one another as you walk and are sad?"  Then the one whose name was Cleopas answered and said to Him, "Are You the only stranger in Jerusalem, and have You not known the things which happened there in these days?"  And He said to them, "What things?"  So they said to Him, "The things concerning Jesus of Nazareth, who was a Prophet mighty in deed and word before God and all the people, and how the chief priests and our rulers delivered Him to be condemned to death, and crucified Him.  But we were hoping that it was He who was going to redeem Israel.  Indeed, besides all this, today is the third day since these things happened.  Yes, and certain women of our company, who arrived at the tomb early astonished us.  When they did not find His body, they came saying that they had also seen a vision of angels who said He was alive.  And certain of those who were with us went to the tomb and found it just as the women had said; but Him they did not see."  Then He said to them, "O foolish ones, and slow of heart to believe in all that the prophets have spoken!  Ought not the Christ to have suffered these things and to enter into His glory?"  And beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself.  Then they drew near to the village where they were going, and He indicated that He would have gone farther.  But they constrained Him, saying, "Abide with us, for it is toward evening, and the day is far spent."  And He went in to stay with them.  Now it came to pass, as He sat at the table with them, that He took bread, blessed and broke it, and gave it to them.  Then their eyes were opened and they knew Him; and He vanished from their sight.  And they said to one another, "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?"  So they rose up that very hour and returned to Jerusalem, and found the eleven and those who were with them gathered together, saying, "The Lord is risen indeed, and has appeared to Simon!"  And they told about the things that had happened on the road, and how He was known to them in the breaking of bread.

 

  Now as they said these things, Jesus Himself stood in the midst of them, and said to them, "Peace to you."  My study Bible comments that "Peace to you" is the resurrectional greeting of Christ, which is proclaimed by the priest or bishop frequently in Orthodox worship services.  

But they were terrified and frightened, and supposed they had seen a spirit.  And He said to them, "Why are you troubled?  And why do doubts arise in your hearts?  Behold My hands and My feet, that it is I Myself.  Handle Me and see, for a spirit does not have flesh and bones as you see I have."  When He had said this, He showed them His hands and His feet.  But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?"  So they gave Him a piece of a broiled fish and some honeycomb.  And He took it and ate in their presence.   Christ eats before the disciples, not because in His resurrected body He needs food, but to prove to the disciples that He is truly risen in the flesh (they supposed they had seen a spirit).  My study Bible adds that the spiritual significance assigned to these foods:  fish is active virtue, while the honeycomb is the sweetness of divine wisdom.

Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me."  And He opened their understanding, that they might comprehend the Scriptures.  Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.  And you are witnesses of these things."  And you are witnesses of these things.  Once again, Christ responds with a revelation of the fulfillment of the Law the Prophets in Himself.  Again, my study Bible asserts that it is partial faith to believe either in a Messiah who only suffered or one that would only reign in His glory.  Complete faith must see the Messiah, as Jesus says, as encompassing both, for all was foretold in the Law and the Prophets.  Remission of sins refers to the putting away of sins in baptism, preached by St. Peter at Pentecost (see Acts 2:38).   

"Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high."  My study Bible tells us that are endued with is literally "have put on." This is the same verb found in Ephesians 6:11 ("Put on the whole armor of God, that you may be able to stand against the wiles of the devil"), which also means "to clothe," and so indicates the complete protection of spiritual armor.    Tarry is literally "sit down" in the Greek term.  My study Bible explains that it is an instruction not just to stay in place but to take rest and to prepare attentively before a great and difficult task (compare Mark 14:32).  The Promise of My Father is, of course, the Holy Spirit (see Acts 1:4).

And He led them out as far as Bethany, and He lifted up His hands and blessed them.  Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven.  And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God.  Amen.   My study Bible comments that the Ascension of Christ is celebrated forty days after the Resurrection (Acts 1:3).  This event is a fulfillment of the type given when Elijah ascended in a fiery chariot (2 Kings 2:11), and it marks the completion of Christ's glorification and lordship over all creation.  At the Incarnation, my study Bible explains, Christ brought His divine nature to human nature.  In the mystery of Christ's Ascension, He brings human nature into the divine Kingdom.  He reigns with the Father and the Holy Spirit in His glorified body, revealing His glorified human nature -- indeed, human flesh -- to be worshiped by the whole angelic realm.  At Vespers of Ascension, the Orthodox sing, "The angels were amazed seeing a Man so exalted."  In some icons of the Ascension, Christ's white robes are tinted red (as can be seen in the mural above, painted by John La Farge), which indicates the shedding of His blood for the redemption of the world and the ascent of that life-giving blood into heaven (Isaiah 63:1-3; see also Psalms 24:7-10).  

What can it means for us that Christ's human flesh ascends with Him into heaven -- even as we view the reddish/pink tints on His white robes that remind us of His suffering, and the shedding of His blood for us.  How can we comprehend the millions of ways in which our world, and even the place of humanity in the entire universe of creation, might be affected by the carrying of that blood into heaven?  No doubt it is all on our behalf, and "for the life of the world" (John 6:51).  In John 6:33, Jesus states, "For the bread of God is He who comes down from heaven and gives life to the world."   This may be seen as being somewhat ironic in light of the Ascension, as in giving life to the world, so His shed blood also ascends with Him back into heaven.  Clearly bringing His human life with Him -- and all that entailed -- also gives to us a gift of unification with God signifying something much more, even those "many mansions" and that "place" He tells the disciples He goes to heaven to prepare for them (John 14:2).  One can only wonder at the effects of our worship, for, even as we worship in our churches, the angels in heaven worship with us.  And so, how much more united are we in such worship after the Ascension of Christ, having completed His mission in the world as one of us?  How much closer do we draw together than was possible before?  If indeed our ancestors were created for life in the paradise God made on earth (Genesis 2:7-9), then how can we not see Christ's Ascension as that which opens the gates to us for a return to Paradise?  In our recent reading about Christ's Crucifixion, we read that "it was about the sixth hour, and there was darkness over all the earth until the ninth hour.  Then the sun was darkened, and the veil of the temple was torn in two" (Luke 23:44-45).  These words indicate an extreme disruption in the powers of creation, but at the same time, the veil torn in two indicates for us also a greater communication between the inner Holy of Holies and the faithful.  And perhaps this is the word we seek, for not only does it open up a deeper communion, but also communication, which will be exemplified in the coming of the Spirit at Pentecost, and most clearly in the "tongues of fire" enabling all present to hear in their own language (Acts 2:1-12).  It is impossible to calculate all that has come from this new reality, both fulfilled and symbolized in the red-tinted robes of Christ, for even human flesh becomes exalted and worshiped in heaven.  Let us consider this gracious gift and elevation, too far above us to fully comprehend, but given to us so that we may find ourselves in Him.  For we are so much more in Him than we can imagine of ourselves.   

Render therefore to Caesar the things that are Caesar's, and to God the things that are God's

 

 And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.  So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.  Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:  Is it lawful for us to pay taxes to Caesar or not?"  But He perceived their craftiness, and said to them, "Why do you test Me?  Show Me a denarius.  Whose image and inscription does it have?"  They answered and said, "Caesar's."  And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."  But they could not catch Him in His words in the presence of the people.  And they marveled at His answer and kept silent.

 

- Luke 20:19–26 

 

Yesterday we read that Jesus began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  Then He looked at them and said, "What then is this that is written:  'The stone which the builders rejected has become the chief cornerstone'?  Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them. 

 

 And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.  So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.  Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:  Is it lawful for us to pay taxes to Caesar or not?"  But He perceived their craftiness, and said to them, "Why do you test Me?  Show Me a denarius.  Whose image and inscription does it have?"  They answered and said, "Caesar's."  And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."  But they could not catch Him in His words in the presence of the people.  And they marveled at His answer and kept silent.  My study Bible comments that this question on taxation is designed to trap Jesus.  A "yes" answer would turn the Jewish people against Him, but a "no" would bring a charge of treason by the Romans.  Christ's answer, my study Bible says, defeats their cunning and shows that a believer can render the state its due while serving God (Romans 13:1-7).  As the coin bears the image of the emperor and is properly paid to him, so each person bears the image of God and therefore belongs to God.  Conflict arises only when the state demands that which is contrary to God.

So what is Caesar's and what is God's?  What are we to make of Jesus' answer today?  There is first the understanding about the image on the coin.  Images are important considerations in Christianity.  In Greek, this word for "image" is εἰκόνα/eikona, meaning "icon."  An icon in this context is a picture of someone meant to evoke that person's presence.  For example, if we see a photograph of a loved one who is far away, and we kiss the photo, we don't do so because we love the photo, but because in so doing we are kissing the person, expressing our love in relationship to that person and not to the photograph.  This was well-understood in the ancient world, as Caesar's image imprinted on the coin, as well as the inscription or title which Jesus also names, were representative of Caesar himself.  Everything that bore his stamp or image was an extension of his person -- and this is what Christ is getting at here when He responds, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."  So, in such a context, we must think about what belongs to God.  Of course, we're also told in Scripture that we are created in the image and likeness of God.  Εἰκόνα is the same word used in the Septuagint (Greek) version of the Old Testament, the version Jesus quotes in the New Testament.  So, while the coin is minted by Caesar and created with his image on it, we have been created by God and God's image placed in us.  This is something we need to consider in prayer and worship, for Christ came to show us that image, to be an "icon" of God ("He who has seen Me has seen the Father" - John 14:9).  Therefore we are taught by the example and word of Christ to become "like Him," to fulfill that image -- and this is also the purpose of the Spirit sent to us.  St. Peter writes, "But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord" (2 Corinthians 3:18).   We human beings are clearly capable of choosing that to which we want to be conformed, and this is a very important reason for proper worship.   Worship is a form of community participation; it is that which we worship to which we will tend to "conform."  Here Jesus contrasts Caesar and God.   Our earliest Christian martyrs were those who would not give worship to Caesar, who was also called a god.  Possibly our current cultural understanding is so steeped in politics that it is hard for us to understand that paying taxes to Caesar was simply honoring an obligation to the state, and not a form of worship.  We might find questions posed to us today of a similar "tricky" nature.  Sometimes we're asked to support an extreme perspective that has harmful effects, but if we object, we're accused of some hateful behavior.  Or perhaps we object to warfare and violence, but in so doing we're accused of supporting an oppressor.  The question posed to Jesus is tinged with the politics of the time, and the hostility of the Jewish people to colonization and the harsh conditions it imposed, including taxation.  But Jesus offers us a different perspective, refuting each side of the dilemma.  The struggles of the time fueled messianic expectation of a political messiah who would be king.  Indeed, at the Crucifixion, the crowd preferred to save Barabbas the rebel to Christ.  But Jesus avoids the "trick" dilemma posed here.  His answer, instead, provokes us to consider whose image and inscription is in us, first, and what and whom we worship.  How do we render unto God the things that are God's?  Jesus quotes the two greatest commandments in which are summed the whole of the Law and the Prophets:  To love God with all one's heart and soul and strength and mind, and neighbor as oneself (Luke 10:27).   This active love is participatory worship, and creates the bedrock of our reality, the recognition of true image into whose likeness we're asked to grow.  He asks us to go deeper than the heated questions of the day, and to find first what we must love, and live that love.

Render therefore to Caesar the things that are Caesar's, and to God the things that are God's

 

 So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.  Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:  Is it lawful for us to pay taxes to Caesar or not?"  But He perceived their craftiness, and said to them, "Why do you test Me?  Show Me a denarius.  Whose image and inscription does it have?"  They answered and said, "Caesar's."  And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."  But they could not catch Him in His words in the presence of the people.  And they marveled at His answer and kept silent. 

 

- Luke 20:19-26 

 

Yesterday we read that, after He was confronted regarding His authority (in the temple in Jerusalem), He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours."  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, 'Certainly not!"  Then He looked at them and said, "What then is this that is written: 'The stone which the builders rejected has become the chief cornerstone'? Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder." 

So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.  Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:  Is it lawful for us to pay taxes to Caesar or not?"  But He perceived their craftiness, and said to them, "Why do you test Me?  Show Me a denarius.  Whose image and inscription does it have?"  They answered and said, "Caesar's."  And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."  But they could not catch Him in His words in the presence of the people.  And they marveled at His answer and kept silent.  My study Bible tells us that this question on taxation is really designed as a trap for Jesus.  If He answered "Yes" to this question about Roman taxation, it would turn the Jewish people against Him.  If He answered "No" it would bring a charge of treason by the Romans.  But Christ's answer defeats their cunning, and moreover, my study Bible says, it shows that a believer can render the state its due while serving God (Romans 13:1-7).  As the coin bears the image of the emperor and is therefore properly paid to him, so each one of us bears the image of God, and therefore we belong to God.  Conflict arises, my study Bible says, only when the state demands that which is contrary to God.  

 

What is the image of God in us?  What does this mean that we are created in God's "image and likeness"?  "Then God said, 'Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.' So God created man in His own image; in the image of God He created him; male and female He created them" (Genesis 1:26-27).  There are quite a few interesting things to note about that passage (such as the plural Us for God, for instance).  The first thing we might notice are words of authority; in this case "dominion."  There is also the creation of "male and female" indicating what it means to be man (ἄνθρωπον/anthropon in the Greek of the Septuagint) or humankind.  That Greek word for "image" is εἰκόνα/eikona, from which we get the word icon.  "Likeness" is from ὁμοίωσιν/homoiosin; it implies a similitude, a thing that is "like" something else.  While we may think of these words, icon (or image)  and likeness in visual terms as we commonly use them, they don't imply that here at all.   An icon is something that represents something; to look at an icon in this sense of the word means that we are given the presence of that person.  It is in this same sense that St. Paul writes that we are each temples of God:  "Do you not know that you are the temple of God and that the Spirit of God dwells in you?  If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are" (1 Corinthians 3:16-17).  More acutely reflecting Christ's teaching in today's reading, St. Paul also writes, "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?" (1 Corinthians 6:19).  This is what it means to bear the image of God, in the language of St. Paul, and in the meaning of Jesus, that we are not "our own."  To be "like God" again makes reference to some quality or qualities of sameness.  How are we similar to God?  The capacity for dominion or authority conveys a similitude, it also implies a capacity for independence or authority, for creativity and making decisions, choices.  But to bear this likeness, to be an icon, means that we belong to something.  It is as if we are imprinted with a seal or a flag that bears reference to the higher thing that is above us, just like the coin that Jesus references.  The coin that bears the image of Caesar means that it is part of Caesar's authority and power, and so are we with God, whether we know that or not.  In our "image and likeness" we have a stamp upon us, we belong to something or rather Someone; in this sense He is also our Father.  But what makes a good and true Father?  Simply put, God loves us and is the true image any human father should aspire to, the parent that gives us the fullness of what that can be.  God is gracious, giving, God loves us, God teaches us, and more than anything else, God longs for us to be in communion with God, in the circle of God's care and love, closer than we know closeness to be.  See the parable of the Lost Son or Prodigal Son at Luke 15:11-32.  God wants us to be true to that icon and likeness, and for us to grow in that icon and likeness.  And so, we have Christ, God who became one of us, who shows us what God is like.  "If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him. . . . He who has seen Me has seen the Father" (see John 14:7-9).   Christ gives us the fullest example of bearing the image of God into the world, and teaches us also that we are to "follow Him."   In this way there is the fullness of communion, for as He gave Himself for us, so we give (render) ourselves back to God, so that we may also grow more true to the image we bear, and grow in that likeness.

A prophet is not without honor except in his own country, among his own relatives, and in his own house

 

 Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching. 

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff --- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them. 

 

- Mark 6:1-13 

 

Yesterday we read that when Jesus had crossed over again by boat to the other side (after healing a man with a legion of demons), a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death.  Come and lay Your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.  Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians.  She had spent all that she had and was no better, but rather grew worse.  When she heard about Jesus, she came behind Him in the crowd and touched His garment.  For she said, "If only I may touch His clothes, I shall be made well."  Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.  And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."  While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead.  Why trouble the Teacher any further?"  As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid; only believe."  And He permitted no one to follow Him except Peter, James, and John the brother of James.  Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.  When He came in, He said to them, "Why make this commotion and weep?  The child is not dead, but sleeping."  And they ridiculed Him.  But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.  Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise."  Immediately the girl arose and walked, for she was twelve years of age.  And they were overcome with great amazement.  But He commanded them strictly that no one should know it, and said that something should be given her to eat.

 

 Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.   My study Bible comments that this double response to Christ of being both astonished and offended occurs frequently with those who encounter Him (see Luke 11:14-16; John 9:16).  Christ's rejection in His own country foreshadows His rejection by the whole Jewish nation at His trial before Pilate (John 19:14-15).  Jesus' brothers and sisters are His extended family; this language is used for relatives such as cousins and nephews in Scripture (as is still common across the Middle East today).  They are possibly children of Joseph from an earlier marriage or other family relations.

But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."   Of such significance is this statement, that it is found in all four Gospels; see also Matthew 13:57, Luke 4:24, John 4:44.

Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.   My study Bible says that Jesus could do no mighty work there, not because He lacked power, but because of the unbelief of all but a few in Nazareth.  While grace is always offered to all, it notes, only those who receive it in faith obtain its benefits.  

 

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  Matthew lists the names of the apostles in pairs, suggesting who might have traveled with whom, as here Mark tells us Jesus sent them out two by two (see Matthew 10:2-4).  The first note regarding their mission is that Jesus gave them power over unclean spirits.  It suggests to us a military parallel to this mission; they are sent out against an enemy force, albeit a spiritual and not material one (see Ephesians 6:12).

 

He commanded them to take nothing for the journey except a staff --- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.   My study Bible comments that the mission of the disciples (now "sent out" as apostles) is like Christ's they preached and healed.  It also comments on the single-minded nature of this mission, and how Jesus prepares them for that -- they should carry no bag, no bread, no copper in their money belts, to wear only sandals and one tunic.  This humility indicates that the power with which they go out is from God; they go out without ostentation nor can they be accused of greed; and they will learn dependence upon God.  In Matthew's Gospel He admonishes them to be wise as serpents and harmless as doves (Matthew 10:16).  My study Bible remarks also that anointing the sick with oil has not only medicinal value but sacramental value as well.  As God's healing power is bestowed through creation (Mark 5:27; Numbers 21:8-9; 2 Kings 13:21; John 9:6-7; Acts 5:15, 19:11-12), so oil is a vehicle of God's mercy and healing in the Church (James 5:14).  

Why do the people in Jesus' hometown of Nazareth reject Him?  We must note that we're told Jesus marveled because of their unbelief.  It seems that even His reputation, His disciples who follow Him, His wisdom, and His mighty works done elsewhere do nothing for the townspeople's unbelief.  They know what they know, and they think they must know all about Him.  He is the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon.  And aren't His sisters there with them?  He can't possibly be a person who speaks with wisdom and authority and does "mighty works."  The text tells us that they were offended at Him!  In the Greek, the root word for that which is translated as "offended" is σκανδαλίζω/skandalizo.  And yes, we can easily see it is the origin of the English word to "scandalize."  It literally means to set a trap or snare, to cause to stumble.  Their own indignation at what they perceive to be socially incorrect is their stumbling block; it is the cause of their failure to recognize Christ's authority and power.  Christ's response, "A prophet is not without honor except in his own country, among his own relatives, and in his own house" is very important -- particularly, as is noted above, because it is found in all four Gospels.  For what it instructs us to notice is that the nature of the prophetic is to take us outside of our own narrow definitions of life, to open up to us what we're missing, to show us what lies beyond what we think we know.  The townspeople "know" a particular order of things, a particular ranking and hierarchy, and also a particular set of relationships in and amongst and between themselves.  This includes Jesus the carpenter, and His extended clan, in their hometown and their experience of Him growing up there.  But that does not include whatever was hidden from them.  It doesn't include what we might call the "apocalyptic," which literally means in Greek that which is revealed.  That is, the things which God, of necessity, reveals to us because we don't commonly perceive the things of God with our limited means of perception and ways of looking at things.  Jesus is revealed as divine Son through His ministry, but how can that be true of the Carpenter, from Nazareth, one of their neighbors and relation to the rest of His brothers and sisters and mother whom they know?  God calls us outside of our normal experiences, and outside of our set values on things, outside of the ways we already know and have learned to relate to things and to people.  When that happens, our world is changed, shaken up.  We're taught to rethink, to repent -- which literally means, in the Greek word for repentance, to "change our minds."  But what we might crucially observe from this scene in Christ's hometown of Nazareth is the relationship of faith to our capacity to open our minds to the things of God, even when they shake up our notions of how things have always been, or what we have "always" believed.  Faith asks of us to open up, to look toward something that we don't yet know in full.  It asks us to look toward a future, and to grow in understanding, especially in our relationships both to God and to our neighbor.  It is this crucial aspect of faith that seems to be addressed here by Jesus,  even when He is in their midst, even when His perplexing show of wisdom and His mighty works are on display before them.  ("Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands!")   Yet God is revealed in this Carpenter whom they've always known but never suspected could possibly play this role.  God's work is revealed in His hands -- those same hands that no doubt they've seen work with nails and will yet bear the marks of nails!  (See John 20:24-29.)  There are times in our lives when, through faith, we will be called out of what we think we know, and asked to expand in faith to something new, a way to shake up our lives and change the way we see the world, even change the way we relate to one another.  These might easily be times of great scandal, when there will be some whose indignation will follow upon the path we choose in faith, in response to a prayerful life.  But Christ has come before us to show us that this is also part of a life of faith, even pronouncing it the lot of a prophet, even when honor is found with outsiders.  Let us remember Jesus' response of humility, and the disciples who will follow Him in the apostolic mission He gives them, as He sends them out in complete humility and dependence upon God, for this is the way of the prophets in the world.

 

 

Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me

 

 Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him.  Suddenly a man from the multitude cried out, saying, "Teacher, I implore You, look on my son, for he is my only child.  And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.  So I implored Your disciples to cast it out, but they could not."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and bear with you?  Bring your son here."  And as he was still coming, the demon threw him down and convulsed him.  Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father. 

And they were all amazed at the majesty of God.  But while everyone marveled at all the things which Jesus did, He said to His disciples, "Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men."  But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.

Then a dispute arose among them as to which of them would be greatest.  And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me.  For he who is least among you all will be great."  Now John answered and said, "Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us."  But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."

 

- Luke 9:37–50 

 

Yesterday we read that, about eight days after Jesus' first prediction to the disciples about His Passion,  He took Peter, John, and James and went up on the mountain to pray.  As He prayed, the appearance of His face was altered, and His robe became white and glistening.  And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem.   But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him.  Then it happened, as they were parting from Him, that Peter said to Jesus, "Master, it is good for us to be here; and let us make three tabernacles:  one for You, one for Moses, and one for Elijah" -- not knowing what he said.  While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud.  And a voice came out of the cloud, saying, "This is My beloved Son.  Hear Him!"  When the voice had ceased, Jesus was found alone.  But they kept quiet, and told no one in those days any of the things they had seen.   

 Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him.  Suddenly a man from the multitude cried out, saying, "Teacher, I implore You, look on my son, for he is my only child.  And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth; and it departs from him with great difficulty, bruising him.  So I implored Your disciples to cast it out, but they could not."  Then Jesus answered and said, "O faithless and perverse generation, how long shall I be with you and bear with you?  Bring your son here."  And as he was still coming, the demon threw him down and convulsed him.  Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father.   The disciples this father refers to are those who did not go up with Jesus to the Mount of Transfiguration; here, those who had come down from the mountain are Jesus, Peter, and James and John Zebedee.  My study bible comments that, while the disciples' faith was incomplete (Matthew 17:19-20), Christ rebuke, "O faithless and perverse generation . . . ," is also to the crowds, whose faith was weaker still (see Mark 9:22-24).  

And they were all amazed at the majesty of God.  But while everyone marveled at all the things which Jesus did, He said to His disciples, "Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men."  But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.   This is the second warning the disciples are given by Jesus of His coming Passion.  (We can read the first in Thursday's reading.)  Note that with each prediction, He gives more details.  Here He tells them that He is about to be betrayed.  My study bible says that this repeated prediction was meant to encourage and strengthen them for the terrifying events that they would face, and to assure them that Christ was not powerless, but went too the Cross willingly.

 

 Then a dispute arose among them as to which of them would be greatest.  And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, "Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me.  For he who is least among you all will be great."   Now John answered and said, "Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us."  But Jesus said to him, "Do not forbid him, for he who is not against us is on our side."  My study bible comments that this dwelling upon which of them would be greatest indicates a selfish interest in worldly power.  But Luke's emphasis is on the desire to be great, and Jesus' teaching here is about the graciousness of the Kingdom and those who would dwell in it and bear it into the world.  Jesus also teaches about the great virtue of humility (least among you) as paramount for being great in His Church.    My study bible says that a little child is the model of discipleship, bearing the virtues of discipleship necessary for entrance into the Kingdom:  humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.  Regarding John's comment, my study bible cites Theophylact, who sees it stated with regret, in that John's conscience was pricked by what Christ said about the least and the great.  On the other hand, St. Ambrose sees John as expecting full obedience to accompany the blessings of the Kingdom.  Christ's response, my study bible says, shows those acting in good faith are not excluded, even if they are not currently numbered among the disciples.  Theophylact writes, "See how divine grace is at work even in those who are not His disciples (see also Numbers 11:24-30).  On those who use Christ's name without good faith, see 11:23, Acts 19:13-16.

What does it mean to be like a little child?  As I've written above, Luke's version of Jesus' reply emphasizes the graciousness necessary to be not only a member of this Kingdom, but to be great in it, to be a true leader.  It emphasizes a model of compassion and understanding embedded in the notion that to receive even a little child in Christ's name is to receive Christ -- and more.  It is as if we receive God the Father, the One who sent Christ into this world as Incarnate human being.  To receive that child in the name of Christ is a formal embedding of terminology right out of a diplomatic and regal code book of honoring delegates from foreign nations.  Especially in the time and place of the Roman Empire, it was understood that to receive even commodities that bore the Emperor's seal commanded the respect due the power and person of the Emperor -- to treat any person or even any thing bearer that seal was to disrespect the Emperor.  And so it is with the little child who comes in the name of Christ and who is received in that Name.  It is a way of Christ to emphasize that whatever bears His own seal, so to speak, must be understood not only in the context of His own Person, but even of God the Father who sent Him.  What we do in the name of Christ, because we bear that name or others bear that name, is borne before Christ Himself and before the Father.  There cannot be a greater emphasis on the need not only for humility but also extremely gracious behavior.  For we who call ourselves Christians bear His name, and therefore are His representatives in the world.   It is important to understand that Christ is telling His disciples -- and through them, all of us -- that to bear His name is also to take responsibility for how deeply we respect all that bears His name, including our behavior to the "least" among us.  We understand that the Incarnation is a sign of the Lord gracious condescension to all of us.  Let us consider what Jesus' concept of greatness is, and how we bear His name into the world through gracious behavior.

Son, be of good cheer; your sins are forgiven you

 So He got into a boat, crossed over, and came to His own city.  Then behold, they brought to Him a paralytic lying on a bed.  When Jesus saw their faith, He said to the paralytic, "Son, be of good cheer; your sins are forgiven you."  And at once some of the scribes said within themselves, "This Man blasphemes!"  But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?  or which is easier, to say, 'Your sins are forgiven you,' or to say, 'Arise and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- then He said to the paralytic, "Arise, take up your bed, and go to your house."  And he arose and departed to his house.  Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.

- Matthew 9:1-8

Yesterday's reading took place after Jesus had crossed the Sea of Galilee with His disciples, leading them far away from home territory.   When He had come to the other side of the Sea, to the country of the Gergesenes, there met Him two demon-possessed men, coming out of the tombs, exceedingly fierce, so that no one could pass that way.  And suddenly they cried out, saying, "What have we to do with You, Jesus, You Son of God?  Have You come here to torment us before the time?"  Now a good way off from them there was a herd of many swine feeding.  So the demons begged Him, saying, "If You cast us out, permit us to go away into the herd of swine."  And He said to them, "Go."  So when they had come out, they went into the herd of swine.  And suddenly the whole herd of swine ran violently down the steep place into the sea, and perished in the water.  Then those who kept them fled; and they went away into the city and told everything, including what had happened to the demon-possessed men.  And behold, the whole city cam out to meet Jesus.  And when they saw Him, they begged Him to depart from their region.

  So He got into a boat, crossed over, and came to His own city.   From the country of the Gergesenes, a Gentile area, Jesus has returned to Capernaum, back across the Sea of Galilee.  This is "home territory" for His ministry, where people already know Him.

Then behold, they brought to Him a paralytic lying on a bed.  When Jesus saw their faith, He said to the paralytic, "Son, be of good cheer; your sins are forgiven you."  And at once some of the scribes said within themselves, "This Man blasphemes!"  But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?  or which is easier, to say, 'Your sins are forgiven you,' or to say, 'Arise and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- then He said to the paralytic, "Arise, take up your bed, and go to your house."  And he arose and departed to his house.  Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.  My study bible says here:  "As shown by the healing of the paralytic, faith is an indispensable condition for salvation.  Faith is collective as well as personal, for the faith of the paralytic's friends helped in his healing.  Three signs of Jesus divinity are shown:  (1)  He knows the secrets of hearts (see 1 Samuel 16:7; 2 Chronicles 6:30); (2)  He forgives sins, a power which belongs to God alone; and (2)  He heals by the power of His word."

The first thing to notice here, to my mind, is the power of intercession, the power of "friends" to pray for others.  In so many ways, we see God's power work like a circuit, made complete through our faith, the thing that needs to connect us to God.  But this circuit, like electricity, can come through networks.  If we carry the analogy further, it would seem that the connection can also be made by proximity, like lightning jumps.  This connection between humans and God works through networks of friends, even those not in proximity, and even -- according to St. Paul, for one, and the Tradition of the early Church -- can work among us between heaven and earth, between those who have passed and those who are living in the world.  There are no barriers save one:  the necessity of faith to make this circuit, to increase its flow among us.  And there we stay, in this undeniable place of power, and the way in which "God gives such power to men."  That circuit also connects within us, as deeply as it will go, as everything goes through the Knower of Hearts, the source of all power to begin with.  It is the "Heart-knower" (as Acts 1:24 literally reads in the Greek) who knows our faith, who makes the circuit possible, who gives the power to man.  And in this extraordinary circuit, the Spirit is at work in us, the Lord truly knows everything in our hearts, and our faith is put to work.  It is even in this circuit that we truly pray the prayers of the heart, that we may be led to pray for those in need even if we don't know them in the flesh or are unaware of what is ailing them.  Let us remember this mysterious, "electrical" or "electro-magnetic-like" power through everything we know and that which we don't know as well.  What we do know is that the Owner and origin of this power knows us.  It's what makes it true that there is only one Judge.  But at the same time, through His work, He shares this power with us, and we are connected to Him, and to one another, through faith.  We just can't underestimate how that mysterious power, shared even with us, will work.  So, we, too, may marvel as these witnesses in today's gospel.  The greatest mystery of all may be in the power of that faith to find ultimate forgiveness.

He marveled because of their unbelief

 Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands?  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.   Then He went about the villages in a circuit, teaching.

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on more than two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place.  And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.

- Mark 6:1-13

In yesterday's reading,  Jesus had crossed over again by boat to the other side of the Sea of Galilee, back into Jewish territory, and a great multitude gathered to Him; and He was by the sea.  And behold, one of the rulers of the synagogue came, Jairus by name.  And when he saw Him, he fell at His feet and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live."  So Jesus went with him, and a great multitude followed Him and thronged Him.  Now a certain woman had a flow of blood for twelve years, and had suffered many things from many physicians.  She had spent all that she had and was no better, but rather grew worse.  When she heard about Jesus, she came behind Him in the crowd and touched His garment.  For she said, "If only I may touch His clothes, I shall be made well."  Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction.  And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, "Who touched My clothes?"  But His disciples said to Him, "You see the multitude thronging You, and You say, 'Who touched Me?'"  And He looked around to see her who had done this thing.  But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth.  And He said to her, "Daughter, your faith has made you well.  Go in peace, and be healed of your affliction."  While He was still speaking, some came from the ruler of the synagogue's house who said, "Your daughter is dead.  Why trouble the Teacher any further?"  As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, "Do not be afraid, only believe."  And He permitted no one to follow Him except Peter, James, and John the brother of James.  Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly.  When He came in, He said to them, "Why make this commotion and weep?  The child is not dead, but sleeping."  And they ridiculed Him.  But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying.  Then He took the child by the hand, and said to her, "Talitha, cumi," which is translated, "Little girl, I say to you, arise."  Immediately the girl arose and walked, for she was twelve years of age.  And they were overcome with great amazement.  But He commanded them strictly that no one should know it, and said that something should be given her to eat.

  Then He went out from there and came to His own country, and His disciples followed Him.  And when the Sabbath had come, He began to teach in the synagogue.  And many hearing Him were astonished, saying, "Where did this Man get these things?  And what wisdom is this which is given to Him, that such mighty works are performed by His hands?  Is this not the carpenter, the Son of Mary, and brother of James, Joses, Judas, and Simon?  And are not His sisters here with us?"  So they were offended at Him.  My study bible says that "Jesus' teaching, wisdom, and miracles do not overcome the disbelief of those in His hometown.  The people see Him as one of them, the carpenter they know.  They are offended because they can do none of His works, and they are unwilling to accept a far greater role and dignity for Him.  In Scripture the words brothers and sisters can refer to stepbrothers and stepsisters, as well as other relatives."  For various reasons, including the fact that Jesus assigned Mary's care to His disciple John at the Cross, the Church from earliest times viewed Jesus as Mary's unique child.  By custom today, the word "brother" or "sister" is still used to refer to extended family (such as cousins, for example) in the Middle East.

 But Jesus said to them, "A prophet is not without honor except in his own country, among his own relatives, and in his own house."  Now He could do no mighty work there, except that He laid His hands on a few sick people and healed them.  And He marveled because of their unbelief.  Then He went about the villages in a circuit, teaching.  A note tells us that "jealousy affects faith.  Every person could have been restored.  But in the absence of faith, Jesus does not release the divine power which is always His."  In yesterday's reading, we read about a sort of "circuit" created at the meeting of the woman's faith, simply by touching her hand to His garments.  Even Jesus seems to be surprised by their lack of faith, as He marveled at their choice.  When the text reads that Jesus could do no "mighty work" in English, the text in Greek makes the connection between His power and faith more explicit.  It reads, to paraphrase:  "He could do not even one work of power," except to lay His hands on a few who were sick.  We note that Jesus moved on to other villages, doing what He can, teaching, always loyal to His mission.

And He called the twelve to Himself, and began to send them out two by two, and gave them power over unclean spirits.  He commanded them to take nothing for the journey except a staff -- no bag, no bread, no copper in their money belts -- but to wear sandals, and not to put on more than two tunics.  Also He said to them, "In whatever place you enter a house, stay there till you depart from that place."  My study bible says that "this is the first time the twelve are sent out, as it were, on a training mission, preparing them for taking the gospel to the ends of the earth.  They go two by two for mutual support."  Jesus shares His power with them, the power over unclean spirits.  Again, Mark's Gospel emphasizes this "stronger man" who has come to help us with our defense against the evil that binds us, holds us hostage, and it is this power that is shared with the disciples.  We notice the extreme humility with which they are to conduct themselves, perhaps to emphasize all the more the "Kingdom that is not of this world" and the divine power that accompanies them, as opposed to worldly power.  To stay in one place only is an indication that once they are received or welcomed, and their work revealed, they are not to "trade up" to better lodgings, but to remain with whoever welcomed them first.

"And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them.  Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!"  To shake off the dust is a symbolic gesture of judgment.  The world of faith begins in hearts and minds, it is there the Kingdom takes root.  This testimony is an affirmation of the recognition of true response, or not.

 So they went out and preached that people should repent.  And they cast out many demons, and anointed with oil many who were sick, and healed them.  A note in my study bible says, "Preaching is an earnest proclamation, and this present proclamation of the need for repentance is momentous.  This is the first time the Twelve perform miracles.  God gives His power, His energy, to human beings and through human beings -- to and through those who repent.  He shares with us by grace what is His by nature.  The disciples anointed with oil as part of the act of healing, for by the Incarnation of Christ creation is renewed:  oil and water become instruments of healing and renewal for the human race."

Today is a good day to speak of Jesus' Incarnation (as does the last note from my study bible) because for most of the world's churches, today is the day on which the Annunciation of Christ's birth is celebrated (those who celebrate Christmas at a later date will celebrate Annunciation on April 7th).  How does divine power, by way of divine energy, become one with human nature, with creation?  We really have no idea of the answer to this question, save to say by the power of God it is so.  My study bible points out the power in the elements of oil and water which "become instruments of healing and renewal for the human race."  These things are elements or effects of the Incarnation:  our God taking on a human body and human nature teach us that creation is made for glory, and in His Presence as Incarnate Son, creation is renewed, restored.  This is what we wish to keep in mind for today.  The Apostles go out two by two, preaching an earnest proclamation:  so, once again, we say, how fitting it is that today is the day we commemorate the great heralded message of the Annunciation, that God would be made human, will be born into the world as a child.  Again, we enter the realm of mystery, the ultimate paradox.  As faithful, we sit with that mystery, we can but accept it, and allow it to come to us as it will in our lives.  My study bible points out the efficacy of oil and water as instruments of healing, somehow manifesting God's power.  Human beings, in today's reading, are also imbued or endowed with this power.  In yesterday's reading, the faith of the woman with the bloodflow caused this power to be released to her from Jesus, healing her.  And we see what happens where faith is not present to make this connection:  in the envy and jealousy of the neighbors, who can't quite get their minds to the place where they can accept Jesus as He reveals Himself through His ministry, faith is empty and non-existent, and therefore the power He wishes to use for everyone's benefit simply cannot be revealed.  And He marvels at their lack of faith.  Our nature, when separated from God, is also perplexing, irrational, and causes even the "God-man" to marvel.  (Interesting to note that the root for "to marvel" here is a word used for "miracle" or "wonder.")   Judgment is interlaced here throughout today's reading.  No works of power can be revealed in a place where there is no faith; ironically, that place is Jesus' hometown, and those who are familiar with Jesus in one way cannot accept Him as revealed in another.  The lack of reception for His apostles is greeted equally with a testimony that will apply to judgment.  This is why repentance is central to our understanding of faith.  Repentance is the act of changing our minds, coming to terms with something of God that we can accept, and we change as we must to do so.  God incarnates as man, as Jesus, to meet us where we are.  But then it is up to us to come to terms with the One who is God and man.  We have a lifetime to sit with the paradox, to receive what we will in our lives through the power of God brought into the world, brought into the flesh, giving meaning and energy and grace to the life we live, to the objects of our lives, teaching us what our bodies are made for, and manifesting the essential goodness of creation.  Let us remember how the Incarnation glorifies everything, restoring nature to its essential goodness as created by God, giving us a sense of the dignity for which we are created, the powerful energy that welcomes us whole and teaches us with what dignity we must treat our bodies as temples for the grace and power of God.  Jesus gives us the fullness of what it is to be human, to fully receive the grace that is given to us.  Let us remember that the struggle with faith, to receive God as fully as we can, is a lifelong destiny, in which each moment is an opening.