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

 

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

 

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

 

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

 

- Matthew 5:27-37 

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

 

 

 

 

 

 

 

 

And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times." So he went out and wept bitterly

 

Now Peter sat outside in the courtyard.  And a servant girl came to him, saying, "You also were with Jesus of Galilee."  But he denied it before them all, saying, "I do not know what you are saying."  And when he had gone out to the gateway, another girl saw him and said to those who were there, "This fellow also was with Jesus of Nazareth."  But again he denied with an oath, "I do not know the Man!"  And a little later those who stood by came up and said to Peter, "Surely you also are one of them, for your speech betrays you."  Then he began to curse and swear, saying, "I do not know the Man!"  Immediately a rooster crowed.  And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times."  So he went out and wept bitterly.

 

- Matthew 26:69-75

 

Yesterday we read that those who had laid hold of Jesus in the garden of Gethsemane led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the councils sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"

 

 Now Peter sat outside in the courtyard.  And a servant girl came to him, saying, "You also were with Jesus of Galilee."  But he denied it before them all, saying, "I do not know what you are saying."  My study Bible comments on the report that it is a girl who is the first to test Peter.  It notes that this is considered an icon of the temptation of Adam by Eve (Genesis 3:6).  It says that our fallen state is overcome in Christ when women are the first to hear, believe, and proclaim the Resurrection (Luke 24:1-10).  

And when he had gone out to the gateway, another girl saw him and said to those who were there, "This fellow also was with Jesus of Nazareth."  But again he denied with an oath, "I do not know the Man!"  And a little later those who stood by came up and said to Peter, "Surely you also are one of them, for your speech betrays you."  Then he began to curse and swear, saying, "I do not know the Man!"  Immediately a rooster crowed.  And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times."  So he went out and wept bitterly.  Peter is so overcome with fear, my study Bible notes, that through these three people questioning him as to his relation to Christ, he did not recall Christ's prediction nor come to repentance.  But the crow of the rooster causes him to remember.  As St. Luke reports this story, it is the gaze of Christ from within the home of the high priest which causes him to weep bitterly (Luke 22:61-62).  

Let us note that Peter's denial of Christ is not a simple matter of simply staying silent and moving away, but the second time he's questioned, he actually denied knowing Christ with an oath.   The third time he's questioned, moreover, he began to curse and swear to make an even more vehement denial.   To our modern ears, these may seem like vehement embellishments of speech, emotionally digging himself in to make his denial seem more significant.  But in the Bible oaths and swearing are taken quite seriously, for these are seen as commitments one makes with one's word before the Lord.  Jesus has taught, in the Sermon on the Mount, "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one" (Matthew 5:33-37).  So, in a certain sense, Peter is not just simply denying knowing Christ, but he is even disobeying His commands to His disciples.  The other example we have in the Gospels of someone so carried away by his passions that he swears a rash oath, with disastrous consequences, is King Herod Antipas (see this reading).  So the denial of Christ by Peter is an occasion upon which we have to reflect what it means that Jesus teaches us not to swear at all, because our simple words must suffice for the power of truth.  So important is this understanding of our word and the importance of its truth, the Lord teaches us that swearing and oaths are vain -- and more than "Yes" or "No" is from the evil one.  Clearly Peter's emotions have put him in a place where he's without the balance to even recall Christ's words to him earlier in the evening, and so this becomes a cautionary tale to us.  If even the great St. Peter, leader among the apostles, can be so easily thrown off his guard and fail to remember his devotion to Christ, then what about the rest of us?  Let's recall Peter's words to Jesus earlier in this evening:  "Even if all are made to stumble because of You, I will never be made to stumble," and, "Even if I have to die with You, I will not deny You!" (see Matthew 26:31-35).  There's another essential, important lesson we can learn from Peter's denial, and that is in his tremendous capacity for humility.  We recall the powerful rebuke given to him by Jesus, when Peter protested that Jesus should not die:  "Get behind Me, Satan!" (see Matthew 16:22-24).  Can we imagine such a word from Christ, in front of the rest of the disciples?  And yet, Peter did not turn away, but accepted.  From this humiliating and bitter failure, Peter will also return to the disciples, and for his true repentance be also specifically forgiven and received by Christ.  So, in the telling of this story, we also have St. Peter's saving humility, inseparable from his capacity for repentance, and from his genuine love of Christ.  But we're taught, also, not to trust in ourselves to the point that we're unaware of our own vulnerabilities and weakness under strain.  Let us once again consider how Christ teaches us the true power of our word, to be aware of the things we swear, the heat of the moment, and the challenges to our honor or standing in front of others.  Let us, indeed, endeavor to remember to keep it simple.  The capacity for humility is perhaps the greatest tool we have for saving grace, for finding our way through the difficult struggles and pressures we encounter in life, and in the carrying of our cross of faith. 

 

 

But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one

 

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

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

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

 

- Matthew 5:27-37 

 

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

 

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

 

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  My study Bible says that this imagery is not to be taken literally, but refers to decisive action to avoid sin and to continue in purity.  Moreover, if we examine this closely, we see that the right eye corresponds to a man looking at a woman with lust who is not his wife, and likely is married to another, thus emphasizing the selfish and covetous nature of lust as addressed to Christ's disciples in this sermon, and in the verses immediately following which discuss divorce.  A right eye may cast a covetous look, a right hand may reach out to grasp what does not belong to it.  In both cases, even a precious right eye or hand may be better to lose than one's whole body be cast into hell.  In a note on Matthew 18:8, my study Bible also adds that this imagery may be applied to severing relationships for the sake of the salvation of all parties.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."   In contrast to the easy access to divorce offered under the Mosaic Law, and also because of the misuse of divorce in that day, Jesus repeatedly condemns divorce (see also Matthew 19:8-9) and He emphasizes the eternal nature of marriage, my study Bible explains.  It notes that the possibility of divorce on the grounds of sexual immorality shows that marriage can be destroyed by sin.  (Clearly this is true of all relationships, and marriage is, importantly, no exception.)  

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

Jesus' last direction and command here emphasizes the importance of honesty and humility in all things.  It builds upon the command regarding anger in yesterday's reading (see above), and also the commands regarding both lust and adultery.  That's because if we follow Christ's thinking here, we will see that He is advocating a kind of honesty that is steeped in humility, in limiting ourselves to what is truly real and not getting beyond ourselves.  Jesus makes this very clear when He says, "Nor shall you swear by your head, because you cannot make one hair white or black."    That is, our own heads should not swell with attributes, powers, and an inflated sense of ourselves that goes far beyond our own reality.  He says, "But let your 'Yes' be 'Yes,' and your 'No,''No.'  For whatever is more than these is from the evil one."  Perhaps the most gruesome story of corrupt excess in the New Testament is the story of the beheading of John the Baptist, found in Matthew's Gospel at Matthew 14:1-12.  The bloody beheading of the great prophet comes out of a rash oath sworn by Herod, something that makes him not only pathetically foolish but a man deluded, infantile, and we might say not much of a man at all.  The text even tells us that the king was sorry (verse 9).  Mark's Gospel adds that "Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly" (Mark 6:20).  And yet, despite this, and because of a senseless oath borne out of excess, he nonetheless consents to this awful beheading of John, which results with the saint's head served on a platter at the king's birthday party.  It's hard to imagine a more diabolical horror story, but that is the nature of what we're talking about. Jesus underscores the lesson when He says, "But let your 'Yes' be 'Yes,' and your 'No,''No.'  For whatever is more than these is from the evil one."   It might not seem that something one has sworn to out of the need to impress, or perhaps from too much to drink, or maybe from simply a swollen ego, can result in great disaster -- but we really should not take these stories lightly.  For they tell us about human nature and the result of our own misguided foolishness in not knowing ourselves better, and in not understanding how each of us has a need for an enforced, deliberate humility in order to have the discipline necessary for an honorable and honest life.  We live in an age where social media has turned virtually everyone into their own Public Relations agent, and all kinds of things are exaggerated for a photograph or to make an impression.  But this is not the way that Christ has taught us to live, and it is not the way that the Gospels teach us about life and how precious it is.  Perhaps we should say that to become humble, to bear life's circumstances with the meekness that is all about strength and courage and discipline no matter where we find ourselves, is to accept wisdom and bear it into the world.  This is how we keep our heads and wits about us, and it is the only way to cultivate true and good leadership.  For we know what happens with bad.

 

 

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

 

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

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

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

 

- Matthew 5:27-37 

 

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

 

  "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."  My study Bible explains that the issue here is not the God-given mutual attraction of men and women, but the selfish promptings of lust.  Sin does not come out of nature, it says, but out of the distortion of nature for self-indulgence.  Thoughts that enter the mind involuntarily are not sins, but temptations.  They only become sins when they are held and entertained.  It's important to emphasize the selfish component of what is being discussed here, which leads to viewing and using other human beings in a materialistic way.

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  My study Bible says that this imagery isn't to be taken literally, but rather refers to decisive action to avoid sin and to continue in purity.  Jesus repeats this imagery in Matthew 18:8, in discussions regarding the use of power and notions of what constitutes "greatness" in His Church.  One's right eye is considered precious, but if one's gaze is meant to covet or own another, or to look upon another with kind of lust that leads to abuse, it is necessary to make a correction.  One's right hand may reach out selfishly to harm or to seek to grasp what does not belong to oneself, to reach beyond a proper boundary.  The imagery implies that something one cherishes may be causing one to sin grievously, and thereby must be let go.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorces (see also Matthew 19:8-9), and emphasizes the eternal nature of marriage, my study Bible tells us.  The possibility of divorce on the grounds of sexual immorality makes it evident that marriage can be destroyed by sin, such as abuse.  

 

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

Jesus tells us all, "But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."  It would seem that these words of advice from Christ put a great deal of emphasis on meaning -- on lending true meaning to the language we use, our communication with others.  For if our "Yes" is truly "Yes," and our "No" is truly "No," then what we have done is maintain a meaning and integrity that goes beyond simply personal responsibility.  We will have, in fact, restored language to its power and potential, and even more importantly, to its truth.  And there we get to the crux of what Christ means and who He is.  Jesus will teach us that He is the way, the truth, and the life (John 14:6).  He will call the Spirit, the "Helper" whom He will send, the "Spirit of truth" (John 16:13).  At the same time, He calls the devil the "father of lies" and says that "there is no truth in him" (John 8:44).  In the Revelation we're told that those who will remain outside the city of God, with no access to the tree of life, will include "whoever loves and practices a lie" (Revelation 22:14-15).  So, in Christ's statement here in the Sermon on the Mount regarding our use of language, there is a great deal to be discerned about what it means to have integrity, especially in terms of whether or not the words that come from our lips contain integrity and meaning, are blessed with truth, and do not constitute lies.  So much, in fact, hangs on the need for our words to convey their true meaning, that Jesus includes these specific teachings in the Sermon on the Mount, and advises us to lay aside swearing and oaths, and all manner of seeming vehemence, and simply let our "Yes" be "Yes," and our "No" be "No."  For when an individual begins to allow one's own word to become corrupted with lies and dissembling, with self-delusion or misleading statements, that leads to a corrupt way of life, corrupt practice.  When this becomes a habit for a person, or within a family, or a society, then the false and misleading use of language becomes an increasingly corrupting influence.  We can see this throughout history in the use of language as a political tool, the corrupting use of images to convey a false sense of values where there is none, of integrity where it doesn't exist, of promises that turn out to be lies.  In Nazi Germany, what was called the Ministry of Public Enlightenment and Propaganda relentlessly cranked out self-serving images and slogans in deliberate effort simply to gain and hold power.  The same can be true of many totalitarian regimes in various countries and using various political systems.  And, of course, with the use of corrupting language, the same can happen in a country we consider a democracy -- simply because a "Yes" is not really "Yes," and "No" is not simply "No," but false and misleading statements, slogans, and platforms are used to mislead and to corrupt.  It is we who must make up our minds to follow Christ in His advice about our own language and its integrity as the only certain way to begin to put a halt to ever-widening circles of corruption that are started simply through propagandistic lies, slogans meant to mislead, language used simply to gain power through half-truths and smokescreens.  While the world will continue to entertain misleading notions and utopian promises, we can begin to look at Christ's truth -- for He is the One who doesn't sell us short and doesn't sugar coat a mission of truth.  We look to Him to teach us and guide us, even within a maelstrom of competing images, interests, and public voices designed to turn us one way and another, to gain someone power and authority, to point us in one direction that serves a false god with a narrative that takes us down a rabbit hole whose destructive effect on human beings we only see with hindsight.  If we start to practice His way, to let our "Yes" be "Yes" and our "No" be "No," then we will have begun to stop the spread of the falsehood, to take a stand against misleading, to start with ourselves to join in His integrity.  It is Christ who says to us that whatever is more than this is from the evil one.

 
 

 

 

Let your "Yes" be "Yes," and your "No," "No"

Marriage of Virgin Mary and St. Joseph

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

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

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

- Matthew 5:27-37

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

 "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart."   Once again, we understand that Jesus is speaking about a righteousness that surpasses the righteousness of the scribes and Pharisees (5:20).  This involves a depth of the self and knowledge of the self.  What is at issue here, my study bible says, regarding the statute against adultery, is not the God-given mutual attraction of men and women, but rather the selfish promptings of lust.   Here, lust is a kind of greed, a desire for possession.  My study bible says that sin does not come out of nature, but rather out of the distortion of nature for selfish indulgence.  It adds that thoughts that enter the mind involuntarily are not sins, but rather temptations.  They become sins when they are held, entertained, made habitual through indulgence.

"If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."   Christ is advocating quick action in order to avoid sin, and to continue in purity.   These images are not meant to be taken literally, but give us an image of what it is like to try to change ourselves.  What is habitual or usual can feel like we are cutting off a needed and useful limb, even our own right eye.  The eye is an important metaphor:  how we gaze upon the world determines quite often what we will do.  Do we look with lust, envy, greed, or honor?  Is our "eye" aggressive or does it judge good judgment?  Does our right hand seek to grasp what does not belong to us?  Even to cast off the things that seem most necessary is good if there is danger of dragging the whole of who we are where we would rather not go.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  Under the Mosaic Law, men had easy access to divorce.  My study bible says this led to misuse of divorce, and hence Jesus repeatedly condemns it (19:8-9).  Christ instead emphasizes marriage as a spiritual union which therefore has an eternal quality.   But Jesus leaves a possibility of divorce on ground of sexual immorality, showing that marriage, like other relationships, can be destroyed by sin, abuse.  In the Orthodox Church, divorce and second marriage are seen as concession to human weakness and corrective measure of compassion in the cases where a marriage has been broken. 

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

Integrity seems to be the byword for Christ's teaching about a righteousness that exceeds that of the scribes and the Pharisees.   This is closely linked to purity of heart, in which one's inward state is mirrored clearly and plainly in the outer.  His prescription for faulty external behavior is to correct the inward parts, impulses and habits that lead to bad behavior, to the breaking of community in some way.  If we begin with Christ's teaching on adultery, He goes to the heart of the impulse to look outside of marriage and seek other partners.  Let us keep in mind from the language of the text that He's addressing primarily men ("whoever looks at a woman to lust for her"), and that when it comes to divorce, Jesus cites the Mosaic Law by saying "whoever divorces his wife."   But regardless of these aspects, the teaching that emphasizes integrity is for all followers of Christ.  He begins with the heart, where our focus has to be.  If lust -- or any form of selfishness, a desire to possess or take what doesn't belong to us -- begins in the heart, then there is where it must begin to be addressed, before it becomes an outward issue.  His prescription for any of our own tendencies which are undesirable for community, and lead to sin, is to directly go to the heart of the problem and "cast it off."  The metaphors to surgical removal of needed body parts teach us that He's quote aware of how difficult this can be.  Our own habits and desires seem like fully a part of us, necessary to identity and the ways in which we think of ourselves.  But what He is also telling us is that this is not so.  We do not really need that which will lead us to destructive behavior, no matter how integral to ourselves they may seem to be.  This is not an easy teaching.  But it does speak to the necessity of understanding ourselves as people with pliable, even "plastic" capacities for change.  It also speaks entirely to the concept of responsibility.  To use the metaphor of removing one's right eye or right hand is not to minimize the difficult of doing so.  And yet, His teaching is that this is the necessary thing to do, it is what is needful.  He moves from the concept of lust to divorce, and emphasizes the spiritual nature of marriage, which in its best and most perfect state is an eternal union.  In this text, Jesus recognizes the difficulties of fidelity, specifically where any kind of abuse or sinful behavior has caused destruction to the union.  But His emphasis is on rethinking the easy or facile nature of divorce.  The deeper consideration is about relationship and community, what makes for loving relation.  This is something we work at, put effort into.  It does not call us to selfishness, but to a kind of practice of consciousness of what we're supposed to be about, a shoring up of the good, and a casting away of what is harmful.  Everything in Christ's teaching is about love in action:  righteousness of this sort is what it takes to build relationships, the foundation and expression of community.  It begins with integrity, and this includes the type of integrity in which our own word might even be as powerful as His.  If our "Yes" is "Yes" and our "No" is "No," then we have achieved a level of integrity in which our very word is potent, and reflects a true personal integrity -- from the inside to the outside.  We need nothing else to swear by if our own integrity is as intact as His example.  This speaks to us clearly against hypocrisy and duplicity.  It teaches us something of an integrity that starts from the care of the heart.  Christ asks us for a careful understanding of ourselves, and a willing participation in seeking an integrity of the self that considers the heart.  He doesn't minimize the difficulties of separating ourselves from habits and proclivities that could lead us into problems, but neither does He minimize the potential for harm a careless life can bring.   Above all, He asks us for mindfulness, and awareness of what we are to be about.  Perfection seems to be contained not in having no flaws at all, but rather being aware that as human beings we're complex subjects -- there will always be a need for mindfulness, a consciousness that things to which we might normally never give a second thought (our"right eye", our "right hand") could lead where we'd be better off not going.  He asks us for a consciousness of discipleship, a commitment to integrity as model for discipline.  Let us bear in mind that as the disciples will encounter greater difficulty in their own and others' circumstances, it is God's help that we are assured is present to make all things possible, and the grace of the Helper He will provide.

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

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

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

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

- Matthew 5:27-37

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

  "You have heard that it was said to those of old, 'You shall not commit adultery.'  But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  Jesus quotes from the Law regarding adultery (Exodus 20:14, Deuteronomy 5:18).  My study bible says that what is at issue here that Jesus discusses isn't the God-given mutual attraction of men and women.  Rather Jesus is speaking of the selfish promptings of lust.  Sin isn't what nature gives us; sin is rather the distortion of nature for self-indulgence, a kind of greed.  Thoughts that enter our minds involuntarily are not sins.  They are temptations.  They are only sins if held, entertained, nurtured.  Jesus speaks of the importance not only of self-knowledge and self-awareness, but our own capacity for self-mastery -- to put away what feels like a part of us but really isn't healthy for the whole of us, and would tend to drive the whole in a self-destructive path.  My study bible says that Jesus' striking imagery is not to be taken literally; it rather refers to decisive action to avoid sin and to continue in purity.

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  In Jesus' time, there was easy access to divorce under the Mosaic Law, and a great deal of misuse of divorce.  In fact, there was dispute about divorce between various parties, with the Pharisees coming closer to Jesus' point of view.  Jesus repeated condemns divorce because of misuse (see also 19:8-9).  Instead, He emphasizes the spiritual and eternal nature of marriage.  It is a way of understanding the union of persons with immortal souls.  The possibility of divorce on the grounds of sexual immorality expresses the concept that marriage can be destroyed by sin.  Even our relationship to God is subject to abuse; in this sense it is a fundamental concept of community and love to understand what can be broken by sin and hence abuse.   The implications of the necessity and power of repentance and forgiveness also are evident here in this example.

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

What does it mean that our word is our bond?  In marriage we give our word as commitment.  In some sense, all of today's reading focuses on integrity.  What does our word mean?  In yesterday's reading, Jesus gave us the example of name-calling as akin to murder.  Today we consider what marriage vows mean, and how bonds can be broken by sin, by abuse.  In this light, it is not so strange also that Jesus gives us a teaching about swearing oaths.  By what is our word worth something?  Where is our integrity found?  It may be strange to consider, but once again we come back to the importance of language, of words.  Are our words worth listening to?   Ironically, perhaps, in the age of the internet, the impact of our words, the evaluation of whether what we have to say is worthy of giving voice to those words, is both more needful and more forgotten than ever.  As fast as a person can tweet out a message or post something on Facebook (or even a blog like this one), our words slip into an expanding whirlwind of what it is that passes for commerce, participation, and community.  Rather than drawing us together, thoughtless iterations draw us apart, making actual communication seemingly lesser and lesser.  News which used to be counted upon for factual understanding of events in our world now takes on characteristics of egging on one side or another, for who knows what actual purpose or interest -- and increasingly rather than being able to sort facts for truths we can count on, "news" takes on the appearance of pure conflict without enough substance to give us actual analysis or ability to sort fact from fiction.   It all comes back to Jesus' words here about integrity, what we will swear by, what we can put our own trust into, and what our commitments mean.  When language becomes abused, when our word means nothing but is meant merely to sell or attract attention or distract attention from elsewhere, meaning goes by the wayside.  We're no longer able to trust, and for the public trying to find its way to truth and understanding, obscurity becomes more profound, reality hidden far behind publicity.  Perhaps the most healing act we are capable of making in such confusion is the measured use of our words, and most especially a high value placed on our own integrity.  As my study bible points out, in the end we really own nothing but our own word.  Let us make certain, in the whirlwind of chaos in which we may find ourselves, that our own words have the worth He asks of us.

You have heard that it was said to those of old, 'You shall not commit adultery'

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

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

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

- Matthew 5:27-37

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

 "You have heard that it was said to those of old, 'You shall not commit adultery.'"  Having elaborated His gospel as the fulfillment of the law against murder (yesterday's reading, posted above), Jesus turns to the statute against adultery (Exodus 20:14, Deuteronomy 5:18).

"But I say to you that whoever looks at a woman to lust for her has already committed adultery with her in his heart.  If your right eye causes you to sin, pluck it out and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell.  And if your right hand causes you to sin, cut it off and cast it from you; for it is more profitable for you that one of your members perish, than for your whole body to be cast into hell."  In yesterday's reading, Jesus talked about words spoken in anger, personal insults and how they are related to murder.  Here He speaks of adultery and lust.  We should recall that what Jesus is speaking about here is a deliberate cultivation of a state of mind, not normal natural attraction to others.   This is all about how we decide to "look" at others, a frame of mind of covetousness.  In this sense, to speak about an eye that causes sin makes perfect metaphorical sense.  The hand is another metaphor for covetousness, wanting to "take" or even steal in an unrighteous sense, one that does not support community.  Both the eye and the hand that cause sin describe seeing others as material for some form of gain or acquisition (in this case, as He is presumably addressing men, viewing a woman "to lust for her").

"Furthermore it has been said, 'Whoever divorces his wife, let him give her a certificate of divorce.'  But I say to you that whoever divorces his wife for any reason except sexual immorality causes her to commit adultery; and whoever marries a woman who is divorced commits adultery."  Again, Jesus is addressing men.  In Jewish tradition, only a man could get a divorce.  Under Mosaic Law this was a very easy practice, and often misused as a way to discard a wife who was no longer pleasing, for any reason.  Jesus repeatedly condemns divorce under such conditions (see also 19:8-9).  Instead, He emphasizes love and community, the eternal spiritual nature of marriage.  The clause "except for sexual immorality" does show that marriage can be abused and broken, destroyed by sin, even as our bond with God can be harmed by sin and create separation.  The early Church expanded grounds for divorce to include various forms of abuse, including threat to life (of child or spouse) and desertion -- but remained consistent in its view that this is spiritual tragedy.

"Again, you have  heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.'  But I say to you, do not swear at all:  neither by heaven, for it is God's throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King.  Nor shall you swear by your head, because you cannot make one hair white or black.  But let your 'Yes' be 'Yes,' and your 'No,' 'No.'  For whatever is more than these is from the evil one."   My study bible says of this passage, "Trust cannot be secured by swearing an oath by things that are not in man's possession anyway, but only by simple integrity."  Again, Jesus' words emphasize an integrity that comes from true centeredness, and His teachings emphasize right-relatedness, community in terms of relation to God and neighbor.  It is linked to the teaching in yesterday's reading on name-calling; to address injustice only truth is needful.  This is not the first, and it won't be the last call of Jesus for awareness in how we use words, what comes out of our mouths.

Jesus' teachings in His gospel, His expansion on the statutes in the Mosaic Law, always emphasize love and relationship; that is,  righteousness or "right-relatedness."  They are exemplary teachings about love of God and neighbor.  He also gives us as an overarching theme in the concept of self-mastery.  That is, our own ability to act and choose in a manner consistent with His teachings.  We have the ability not only to choose our words (or at least to work on this!) and how we relate to others, but also the capacity to recognize where we are weak in any of these dimensions and to attempt to cast off from ourselves our own tendencies to what is undesirable.  It's important also that we know He speaks to His disciples, those who will become leaders of His Church.  Jesus speaks of cutting off a hand or an eye as metaphorical reference to capacities for cultivating a particular mindset, a way of looking, of thinking, or of seeking in ways that deny community and relationship.  If we think about His teachings on lust, what He's really emphasizing is relationship between human beings, a kind of life which is inseparable from the nature of God, which is love.  That is, relationships between people must be rooted in the core recognition of the basic relationship between God and human beings.  When we look at others as some form of material acquisition, we're separating our identity as persons from theirs.  And divorce is no easy or casual matter, even in today's world in which divorce is frequent and socially acceptable; families still suffer, and so do individuals.  We lose something when we seek to view our lives as other than the fullness of body, soul, and spirit inseparable from one another -- when we fail to recognize our needs on each of these levels, or choose to ignore the reality of our true condition as human beings.  The breakup of family or relationship is still a spiritual tragedy, even when it becomes a necessity because of some form of abuse.  How we choose to speak to one another also comes into this same category of recognizing the fullness of what it means to be a person.  As children of the Creator endowed with the capacity to be "like" God, to resemble God's "image," we remain called upon to recognize the power of how we choose to relate to God, to ourselves, to one another -- as well as our capacity for self-reflection and transcendence of sheer impulse.  Our integrity and capacity for speaking honestly and directly depends on this.  Jesus' framework here is not a "legalistic" one, despite the fact that He is expanding on the Mosaic Laws.  This is a teaching rooted in the framework of love and grace, and our need for both in all aspects of our lives.

Whatever you ask me, I will give you, up to half my kingdom

And they cast out many demons, and anointed with oil many who were sick, and healed them.

Now King Herod heard of Him, for His name had become well known. And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him." Others said, "It is Elijah." And others said, "It is the Prophet, or like one of the prophets." But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!" For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her. Because John had said to Herod, "It is not lawful for you to have your brother's wife." Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly.

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee. And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you." He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom." So she went out and said to her mother, "What shall I ask?" And she said, "The head of John the Baptist!" Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her. Immediately the king sent an executioner and commanded his head to be brought. And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard of it, they came and took away his corpse and laid it in a tomb.

- Mark 6:13-29

In yesterday's reading, Jesus was again teaching in the synagogue; but this time, He was in His hometown of Nazareth, where His extended family live. Those in the synagogue listening to Him wondered where He received all of His knowledge and all the things He was doing. They said, "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 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, "A prophet is not without honor except in his own country, among his own relatives, and in his own house." He could not do many great works there, because of their unbelief; and this made Him marvel. So He went and taught in a circuit of the villages. Later, Jesus sent out His disciples, two by two, on their first mission. They were to take no extra money, extra clothes or provisions. They must stay in the first place that welcomes them in. And in the place where they are not welcome and no one wants to hear them, they are to shake off the dust from under their feet in testimony against them. In the day of Judgment, said Jesus, it would be more tolerable for Sodom and Gomorrah than for that city.

And they cast out many demons, and anointed with oil many who were sick, and healed them. This verse tells us of the success of the first mission of the apostles, as they went out two by two. The gospel is spreading, the good news of the Kingdom; God's power is shared with His apostles.

Now King Herod heard of Him, for His name had become well known. King Herod is Herod Antipas, son of Herod the Great. Herod the Great was the king not only known as a great builder (he had expanded the splendor of the temple at Jerusalem), but a cruel ruler. He is the one who ordered the slaughter of the children in hopes to kill the infant Jesus. Here, his son rules as king in Galilee. Jesus' fame, and the approach of His kingdom, has become well known to the royal ruler.

And he said, "John the Baptist is risen from the dead, and therefore these powers are at work in him." Others said, "It is Elijah." And others said, "It is the Prophet, or like one of the prophets." But when Herod heard, he said, "This is John, whom I beheaded; he has been raised from the dead!" Here we see the rather complex relationship of worldly power to spiritual power, the worldly kingdom of Herod Antipas to Jesus' Kingdom of heaven coming into the world. It is all a great, perplexing mystery, and one that terrifies the king. He is worried, for his own reasons, that John the Baptist has come back from the dead in Jesus. The king hears rumors from others that Jesus is Elijah returned (as in prophesy that said Elijah would return before the day of the Lord). Still others believe Jesus to be the Prophet, a Moses-like figure predicted to appear to Israel, or "like one of the prophets" of the past. We remember what it is to be a prophet in the Jewish tradition -- it was the prophets who so often prophesied against the kings, their manner of rule, their betrayal of the Covenant with YHWH. The king's fears overwhelm him for even more reasons than this. It is he who has beheaded John the Baptist, whom he knew to be a holy man.

For Herod himself had sent and laid hold of John, and bound him in prison for the sake of Herodias, his brother Philip's wife; for he had married her. Because John had said to Herod, "It is not lawful for you to have your brother's wife." Therefore Herodias held it against him and wanted to kill him, but she could not; for Herod feared John, knowing that he was a just and holy man, and he protected him. And when he heard him, he did many things, and heard him gladly. Herod Antipas actually enjoyed hearing John teach, we are told. But his wife, formerly the wife of a demoted successor to the throne, hated the Baptist. As holy man and prophet, John spoke out against the marriage to Herod Antipas after her divorce from his brother (still living) who failed to become king. Herod, as well, divorced his first wife in favor of Herodias. The image of corrupt power is already clear. The phrase "he did many things" can also be translated to mean that John taught many things which perplexed and possibly intrigued Herod, so that he enjoyed listening to the Baptist. The ruler perhaps understands power better than does his wife, and calculates how to remain where he is even when there may be a threat of unpopularity; knowing John to be a holy man, he can yet protect him even though John is in his prison. The conflict is between him and his wife who wants John dead. John is a deadly threat to her position; in his time he is a widely revered figure among the people. Early Christians, says my study bible, regarded John with the utmost esteem. True to his stature as a prophet in the Old Testament tradition, he is fearless in telling the truth. In his righteousness, he provokes fear in the king. My study bible says, "The royally clad Herod was frightened of a man clothed in camel's hair, a servant of God who lived out in the desert."

Then an opportune day came when Herod on his birthday gave a feast for his nobles, the high officers, and the chief men of Galilee. And when Herodias' daughter herself came in and danced, and pleased Herod and those who sat with him, the king said to the girl, "Ask me whatever you want, and I will give it to you." He also swore to her, "Whatever you ask me, I will give you, up to half my kingdom." We note the scene, everything is for show on this birthday feast of Herod, his nobles, the high officers, and the chief men of Galilee. It is power showing itself -- and Herod Antipas makes an extravagant promise before the whole court at the party to Herodias' daughter.

So she went out and said to her mother, "What shall I ask?" And she said, "The head of John the Baptist!" Immediately she came in with haste to the king and asked, saying, "I want you to give me at once the head of John the Baptist on a platter." And the king was exceedingly sorry; yet, because of the oaths and because of those who sat with him, he did not want to refuse her. Herod is trapped by his own trappings of wealth and power. In front of the court and the nobility and great men of Galilee, he can't back down from his oath -- a foolish, tragic, powerful example of what it is to swear in vain. By whom is Herod surrounded, and to what has he linked himself in marriage? The unrighteousness of this court, this scene, is an example to us of the power of the company we choose to keep. She drags him down, to the basest act imaginable. Herod knows John to be a holy man; but because of the scene and his image, he feels compelled to order the head of John the Baptist on a platter! Centuries of commentary reflect on his character; not only of senseless cruelty and mindless depravity to the holy and righteous, but also extreme cowardice.

And he went and beheaded him in prison, brought his head on a platter, and gave it to the girl; and the girl gave it to her mother. When his disciples heard of it, they came and took away his corpse and laid it in a tomb. A gift for a princess, and her mother. The level of manipulation for the sake of power simply cannot be overstated. This hideously gruesome scene contrasts with the simplicity of the language regarding John's disciples. They do what they must, and come to take his corpse and bury it in a tomb. John has known that his end was to come; as Forerunner, he spoke of Jesus' ascension as Christ. He fulfilled his role as that of the one who returned in the spirit of Elijah, to announce the news of the Christ and the coming kingdom. If we contrast Jesus' kingdom with that of Herod Antipas, we can but all the more rejoice at what has come into the world for us.

We can contrast the uses of power between the Kingdom and the worldly kingdom of Herod in the past couple of readings. In yesterdays' reading, we were told of the disciples going out two by two, on their first mission. Their instructions command exceeding humility by Christ. All the power in what they do is spiritual power, and it is in the anointing and healing, and the casting out of demons, included at the top of today's reading. Contrast this with the worldly power of Herod and his court, his wife Herodias, and her daughter. The vivid picture of her request, John the Baptist's head on a platter, tells us what we need to know about the kind of power for which competition is all, and anything is done in the name of staying in the top position! Out of all of the kingdom, she could have had anything, but her mother manipulates all. In some sense, the daughter is perhaps as much a victim of her own duplicity and slavishness to Herodias as is Herod. In the end, through cowardice, they doom themselves. The importance of integrity and humility before God cannot be overstated. The contrast in this story is clear, between the Baptist and Christ's apostles on the one hand, and the court of Herod on the other. The exploitation of power so often rests on the importance of appearances; rulers surrounded by a circle of those who live from that power, who will tell them "yes" when they want to hear it, who will manipulate and deceive, run the risk of losing what is most important even when they may gain the whole world. This scene may be a gruesome reminder of the power of absolute monarchs of the past, yet was a scandal in its own time, and example of the holiness of John -- and serves, in our own time, as a warning against power and the use of appearances rather than the truth of the heart. It all depends on what we truly worship, where we know the truth to be in the heart that stands bared before God. That truth is as powerful and as essential as ever. In this time when we are bombarded with images, dreams of fame, and 15 minutes of "reality" on a television show, it may be more potent and more needed than ever. Let us remember the examples of humility and righteousness in the Gospels. Lent calls us toward their strengths. The extravagance of mere indulgence does not mirror God's love at all.