So then, they are no longer two but one flesh

 

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

 

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

 

- Matthew 19:1–12 

 

Yesterday we read that after Jesus gave to the disciples a system for mutual correction and forgiveness in the Church (Matthew 18:15-17), Peter came to Him and said, "Lord, how often shall my brother sin against me, and I forgive him?  Up to seven times?"  Jesus said to him, "I do not say to you, up to seven times, but up to seventy times seven.  Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants.  And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents.  But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made.  The servant therefore fell down before him, saying, 'Master, have patience with me, and I will pay you all.'  Then the master of that servant was moved with compassion, released him, and forgave him the debt.  But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, 'Pay me what you owe!'  So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will pay you all.'  And he would not, but went and threw him into prison will he should pay the debt.  So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done.  Then his master, after he had called him, said to him, 'You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion on your fellow servant, just as I had pity on you?  And his master was angry, and delivered him to the torturers until he should pay all that was due to him.  So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses."

 

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

 

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

 

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

 

 

For of such is the kingdom of God

 

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

 

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

 

- Mark 10:1–16 

 

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

 

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

 

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

 

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

 

 

 

 

 

 

 

 

Therefore what God has joined together, let not man separate

 

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

 

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

 

- Matthew 19:1–12 

 

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

 

 Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  My study Bible informs us that the basis of the Pharisees' test in this question about divorce is Deuteronomy 24:1-4.  It notes that God's condescension, or allowance for human weakness, does not override the original principle of permanent monogamous marriage as revealed in Genesis 1; 2.  With authority, Christ twice adds His own clear prohibition against divorce here.  We note Christ's preaching on divorce in the Sermon on the Mount found at Matthew 5:31-32.  See also Malachi 2:13-16.  Regarding Christ's final statement here, my study Bible also notes that the possible reasons for divorce were expanded in the ancient Church to include threat to a spouse's or a child's life and desertion, in all cases acknowledging the spiritual tragedy of such a situation.

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

The questions regarding divorce proposed to Jesus by the Pharisees were very hotly debated issues in their time.  The Pharisees spent time and energy on questions of the regulation of divorce, and differed from their opponents such as the Sadducees in the Council (the Pharisees were closer to Christ's position, favoring a more strict understanding of the practices of divorce).  Often such questions involved the issues of money and dowry, which included practices of remarriage after divorce to the same woman.  But for our purposes let us consider the emphasis in my study Bible on Jesus' pronouncement of the sacredness of marriage, and the bonds of such a union as a holy institution.  This is where marriage becomes more than a contract, even more than a social contract or personal relationship.  In Christ's view (and in the view of the passage from Malachi previously cited above), marriage in some sense involves three parties:  the two spouses and God who brings them together in the sacrament of marriage.  In the words of Malachi, God is witness in the marriage.  Therefore what Jesus emphasizes here (as well as Malachi) isn't simply the importance of the marriage bond, but rather God's role in sealing and growing that bond, the Spirit enforcing and helping its union.  This adds a different dimension to marriage that is meant to nurture something much deeper than simply what two people can bring to the table, so to speak, in their marriage.  It adds, if we may use this metaphor, the leaven of God to the union of the marriage, in which we can think of marriage not as a static bond, but rather as something which is dynamic.  That is, a relationship that grows and evolves.  In that sense, Jesus invites us to think of marriage as something that needs prayer and nurturing within the holiness God can help bring to it.  And there we may also pause to consider that this teaching comes immediately after Christ's teaching on mutual correction in the Church, as well as on forgiveness in the process of the same.  Essentially both involve the need to rely upon God, upon the communion God offers us within which our own relationships may dwell, and this becomes in some sense the "leaven" of the marriage.  Marriage may involve intense struggles and sacrifices, and can be a bedrock within which people suffer through tragedies and great difficulties that worldly life can offer to us.  A sick or disabled parent, the tragic illness of a spouse, possible afflictions of a child, and worldly events such as wars, natural disasters, and other upheavals, even social calamity, all become part of the experience of marriage when two people bound in holy matrimony must face and struggle with such issues together.  In the modern world, such struggle and sacrifice is all too frequently undermined and undervalued, but it is the very stuff of the bonds we understand of human relationships, and within which children also take their own security and form an awareness of how bonds between people can function,  Marriage also asks of us discipline in all the ways that Christ teaches us as His followers:  to watch our words, to know our own weaknesses and flaws, and to engage in the process of repentance and forgiveness.  For all of these reasons and more, the Orthodox Church has traditionally called marriage the layperson's way to holiness, the counterpart of monastic life for those others whom Jesus also discusses in today's reading.  Therefore, let us not undervalue marriage as an institution built as part of God's ideal for us, even a kind of effort of mutual giving and sacrifice that builds the bonds of love, tenacity, and a depth of the heart that we would otherwise not know.  These are primary values to hold in our world, which root goodness and depth in our lives, and which are a terrible shame to lose.  Young people who suffer from the loss of such as children often struggle to root their own lives in finding and bringing this depth of relationship and commitment to their own children, for they feel this loss keenly.  When we lose sight of this through easy divorce or lack of commitment to such values, we lose goodness in our lives.  Love always becomes the ultimate root of everything that Jesus teaches us, and importantly, this also includes the "eunuchs" about whom Jesus teaches as well, bringing a sacredness to the commitment of virginity in service to the Lord.  Therefore, no one is left out of this teaching, because there is none left out of God's love and communion in this structure of the Kingdom which Jesus tells us about here.  All are included in the bonds of love and communion and holiness, every one. 

 

 

 

 

 

 

For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh

 

Icon of Christ the Bridegroom, courtesy Wikimedia Commons

 Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  His disciples said to Him, "If such is the case of the man with his wife, it is better not to marry."   But He said to them, "All cannot accept this saying, but only those to whom it has been given:  For there are eunuchs who were born thus from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake.  He who is able to accept it, let him accept it."

 

- Matthew 19:1–12 

 

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

 

  Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And He answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."  Here the Pharisees come to test Christ, and choose to test Him on the subject of divorce.  This was a hotly contested subject in this time, with debates between the Pharisees and other groups of the temple leadership, often focusing on abuses such as those with financial or economic incentives.  The basis of their test is Deuteronomy 24:1-4. My study Bible comments here that God's condescension, or allowance for human weakness, does not override the original principle of permanent monogamous marriage which is revealed in Genesis 1 and 2.  With authority, it says, Christ adds His own clear prohibition against divorce.  Essentially, He does so twice.  First, when He says, "Therefore what God has joined together, let not man separate," and second, when He says, "And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."   My study Bible tells us that the possibility of divorce on the basis of sexual immorality shows that marriage, however, can be destroyed by sin.  On that basis divorce and a second marriage have historically been seen (according to the Orthodox Church) as a concession to human weakness and corrective measure of compassion when a marriage has been broken.  In the ancient Church, permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion, but in all cases with acknowledgment to the spiritual tragedy of such a situation. 

 

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

At first glance, one might consider that the two topics of Christ's discourse today -- marriage and virginity -- have nothing to do with one another.  Perhaps we might say they are opposites if our focus is on sexuality alone.  We might construe a choice for lifelong celibacy as a deliberate decision not to have a life partner, but rather to remain an individual without such a dedicated relationship.  But if we think about it, the two topics in today's do share something important and even essential.  In both cases of the person who chooses monogamous, and hopefully, lifelong -- even eternal -- marriage as well as the person choosing celibacy as one of the "eunuchs who have made themselves eunuchs for the kingdom of heaven's sake" actually share a very important common characteristic.  In both cases, we are speaking of the dedication of one's energy and purpose in life to something beyond oneself.  In the first case to a marriage partner, in the second to serving the Church.  Each case will involve sacrifice and devotion and loyalty, and in each case one must choose that devotion of self to another, to a purpose that has to do with something other than selfish interest.  There is an important icon of Christ in the Eastern Orthodox tradition that is called Christ the Bridegroom; in Greek ὁ Νυμφίος.  It is sometimes called after Pilate's words to the crowd about the prisoner Jesus, "Behold the Man!"  (John 19:5), or in Latin, "Ecce homo."   Clearly Christ is the Bridegroom of the Church.  But in the Church that icon of Christ the Bridegroom, prisoner dressed in mocking garb, with a crown of thorns upon His head, and hands bound, is a symbol for marriage.  This is not the symbol of the modern romantic ideal, or sweet hearts and flowers, and grand moments of soaring emotion.  It is the symbol of what it means to make a marriage work:  it's an engagement in mutual sacrifice, in giving of oneself for something beyond only oneself and only one's own happiness or joy.  It is the symbol of what it is for two to become one flesh (Genesis 2:24), something forged through mutual love and self-giving.  It is a type of heroism upon which human beings and human flourishing relies.   In the context of Christ's teaching about eunuchs for the sake of the kingdom of heaven, we should understand that the sacrament of marriage has often been called the layperson's way to holiness.  Just as a monastic will become a eunuch for the kingdom of heaven, in devotion to serving the Church and seeking theosis or union with God as one's highest calling, so marriage also calls us to grapple with and learn the rigors of self-giving.  Both in the case of marriage and in the case of the eunuchs for the kingdom of heaven whom Christ describes, He is speaking of what it means to be devoted in a kind of selfless love that asks of us sacrifices, giving, and eventual personal transformation for the sake of something greater.    This spirit of mutual giving is really an image of love.  Even a willingness to suffer for those whom we love, as did Christ, is something that calls us out of ourselves, and toward what it means to truly love.  So let us understand the image of Christ the Prisoner, the One who suffers for love.  For it is not to a romantic fantasy, but to the reality of what it really takes to know and live love, of how we might be called by God, both in marriage and in the Church, that we are called.  And it is indeed love that calls us there (1 John 4:8).

Therefore what God has joined together, let not man separate

 

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

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

 

- Mark 10:1–16 

 

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

Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery." My study Bible comments that in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce at the time of Christ, Jesus repeatedly condemns divorce (see, for example, Matthew 5:31-32 and 19:8-9) and emphasizes the eternal nature of marriage.  Jesus cites Genesis 1:27, 5:2 and Genesis 2:24 in His statement about the nature of marriage as a holy institution.  Here in Mark's Gospel Christ's statement against divorce is categorical, but in Matthew's Gospel He makes an exception ("for sexual immorality" - Matthew 19:8-9), showing that the bonds of marriage can be destroyed by sin, which in any case is still acknowledged in the Church as a spiritual tragedy.  In the early Church the permissible reasons for divorce were expanded to include threat to a spouse's or  child's life and desertion.

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

Jesus holds up little children as the standard by which one receives the kingdom of God in today's reading.  But let us look at the context, for He continues to address issues of power and rank, as was begun in Saturday's reading when He responded to the disciples' dispute about who would have the places of greatest honor ("who would be the greatest") in the Kingdom they expect will be His.  Clearly they think a worldly, material kingdom will manifest as they understand Christ to be the Messiah, in keeping with popular expectation.  But Jesus begins to address notions of greatness in both Saturday's and Monday's readings (see above), teaching them what greatness means in the context of His Church, and hence what kind of stewards and bishops they must become.  In today's reading, the Pharisees' question serves as another basis for Christ to address notions of power and social status, and the proper conduct for those who call themselves His followers.  In particular, of course, this statement regarding divorce is brought in response to questions that apply to men, as Jewish women could not ask for divorce.  In Christ's time, this was a very hotly debated topic, with the Pharisees actually coming down more on the side Jesus advocates, rather than their opponents.  The subject could also involve complicated problems regarding money brought into the marriage and questions that pertained to second marriages as well, even practices in which the same couple divorced and remarried for financial reasons.  When Jesus speaks of the "hardness of your hearts" He is addressing men as those who would obtain the certificate of divorce for reasons that could be trivial (or simply financial, as the case may be).   Moreover, let us understand the position of women in the society which often was dependent upon marriage.  If we look at Christ's own mother, we understand through tradition that her marriage to Joseph was a conventional one for protection and respectability; she had been consecrated as young child for service in the Temple, and her marriage to an older man, Joseph, was expected to remain chaste.  So the questions of divorce, and even the subsequent discussion about little children -- the second time in as many days the topic has come up -- remains focused on issues of power and its abuse.  Marriage as an institution of God is understood as fidelity to union:  "the two shall become one flesh," with devotion paramount to the marriage over and against even father and mother ("a man shall leave his father and mother").  These are important questions to understand in the context of the society and questions of inheritance and social status, and in particular the dependency of women on marriage.  In a modern context, we might consider that society has worked very hard at creating conditions of material and social equality for men and women, but nevertheless marriage remains a foundation for social structure, both for men and women and for children as well.  There remain clear spiritual, psychological, and even physical health benefits from such relationships.  It remains a spiritual tragedy for abuse to destroy the bonds of marriage, even when material hardship is minimized or lessened.  Christ's emphasis on fidelity within this context remains essential for us to understand what loving relationships are, including His emphasis on the goodness of little children.  He knocks down all sense of rank or social status within the context of love and the ways in which He calls upon us to view one another and to treat one another -- even to cherish one another.  It remains our challenge, as we can simply look around ourselves and see how many relationships seem to break down into questions of hierarchy and balance of power rather than love.  From my observation, this applies to modern relationships in all contexts, despite social movements made in the name of equality and gender rights.   Clearly problems of hierarchy and power remain within modern relationships of all kinds, with Jesus' implications over the past few readings remaining firmly in the context of love and fidelity, and against abuse of any kind.   Men and women in marriage are "one flesh" and little children "of the kingdom of God."    Let us remember the spiritual tragedy of abuse, and seek to cherish one another as Christ teaches.

Therefore what God has joined together, let not man separate

 

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

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

 

- Mark 10:1-16 

 

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

 

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.   At this point Jesus has come close to the home territory of the Pharisees, in the region of Judea.   Jesus is already well-known here, and multitudes gathered to Him again.  He knows that the Pharisees have begun to pursue Him, and so this testing is likely not a surprise.  Let us remember He has recently begun to reveal to the disciples His persecution that is to come.   Also, we should make note that the first thing Jesus does in coming to this region is to teach the crowds who gather to Him, as He was accustomed. 

 

And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."    In the house His disciples also asked Him again about the same matter.  So He said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  Here, Jesus replies in a slightly different way than we observe elsewhere.  He first solicits from the Pharisees what Moses' command was regarding divorce.  But then He explains that this command was given "because of the hardness of your heart."  Citing Genesis 1:27, 2:24, Jesus establishes the institution of marriage as one given by God, so then they are no longer two, but one flesh.   My study bible comments that in contrast to the easy access to divorce under the Mosaic Law, and because of the misuse of divorce in that day, Jesus repeatedly condemns divorce (see, for example Matthew 5:31-32 and 19:8-9) and emphasizes the eternal nature of marriage.  

 

 Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  My study bible comments that the disciples rebuked the mothers for bringing little children to Christ, because, in the words of Theophan, their manner was "unruly" and because they thought that children "diminished His dignity as Teacher and Master."   Christ openly rejects this thinking, and sets little children as an example of those who inherit the kingdom of heaven.  My study bible describes the virtues required for entrance into the kingdom of God as humility, dependence, lowliness, simplicity, obedience, and a willingness to love and be loved.  In the Eastern church, children are invited in this spirit (even as an example to adults) to participate in the Kingdom through prayer, worship, baptism, chrismation, and Communion.  

The early Church recognized reasons for divorce, in spite of the understanding that it is an institution created by God, and meant for monogamy, as "one flesh."  In Matthew's Gospel, Jesus allows "sexual immorality" as a reason for divorce (see Matthew 19:9).  My study bible additionally notes that the permissible reasons for divorce were expanded in the ancient Church to include threat to a spouse’s or child’s life and desertion, in all cases acknowledging the spiritual tragedy of such a situation.  This phrase, "spiritual tragedy," is one key to understanding this historical Christian viewpoint on divorce.  It is a recognition that although humankind was created for a certain kind of relatedness, relationships may be destroyed by sin.  And in that our faith has always played a clear-eyed role in discerning the reality of our world, and the struggle to live our lives in fulfillment of God's image for us.  That's why this passage falls so easily within the context of the discussion in yesterday's reading, regarding the power we have to remove from ourselves the things that get in the way of a deeper communion with God and with one another.  In yesterday's reading (see above), Jesus was speaking to the disciples (and their descendants in the Church) as those who would be shepherds of His flock, who would have to understand what "greatness" was in His way being in the world and shaping His Church to come.  They had to learn humility and service even to the littlest ones, in whom they were to see the image of Jesus if they were receive in His name, and in that image of Jesus, also the image of the One who sent Him to the world.  Marriage is the foundational stone of social structures, and is presented here clearly in the context of the creation itself, as instituted by God "from the beginning of the creation," in Jesus' words here.  We are to nurture the reality of the true way we're created by God, for this relationship or union which creates "one flesh."  As the root of all other relationships within a social structure, marriage in this image presented by Christ is meant to be one of shared depth.   What does it mean to be "one flesh" -- such an image of union and communion?  It is a mirror of what our relationship to Creator is meant to be, and often used as metaphor for Christ and His Bride, the Church, for Israel or Jerusalem as the Bride in the Old Testament.   When prophets called the people back to God, they spoke of adultery, infidelity, even harlotry, in the language based on marriage as metaphor.  Marriage is the building block of relationships in the extended society and family, and as such, should be respected as a way to think of ourselves in communion with one another, learning love, and making sacrifices for the sake of that love and union -- just as Christ taught the disciples their lives were to be, even as His life would be.  Let us look to the delight of Christ taking up the little children and blessing them, and understand them even as metaphors for the spirit of these teachings and the fruitfulness which a real understanding of relationship produces.  How do we care for one another?  Are we kind to one another?  Do we work out our disagreements in a way that keeps in mind the importance of such a goal, and a cherished vision of the purposes and nature of our own creation in the sight of God?  All of these things come into play and touch the deepest instincts we have for our relations to one another.  Even as society changes, this basic understanding of love, union, and communion should not change, but remain rooted in our vision for the roles we play in the world, in our communities.  Do we tear apart, or do we love?  We turn to God for this direction of love and communion, an understanding that it is basic to our "good."  Those who cannot do so risk a spirit of dissolution that affects other relationships, for without a willingness to sacrifice for love of one another -- as mutual commitment -- then what have we left?  Let us consider the purposes for which we were created, as stated by Christ in the quotations from Genesis, and see how we can apply this depth of expectation to our own capacity for commitment:   for loving behavior, the root of families, a cohesive society, a community formed and shaped by such an aim.  

 

 

 

For of such is the kingdom of God

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

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

- Mark 10:1-16

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

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."   This test comes from the Pharisees at a time when divorce was a widely debated issue among the circles of the religious authorities, a point of dispute between the Pharisees and other members of the ruling body of the temple, with the Pharisees taking the stricter view.  My study bible comments that in contrast to the easy access to divorce under the Mosaic Law, and also because of the misuse of divorce in Christ's time, Jesus repeatedly condemns divorce and emphasizes the eternal nature of marriage.  In Matthew's Gospel, Jesus' teaching includes the possibility of divorce on the grounds of sexual immorality (Matthew 5:31-32, 19:8-9).  My study bible says that this shows that marriage can be destroyed by sin, even as it destroys other relationships as well.  In the ancient Church, permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion, in all cases, however, clearly acknowledging such a situation as a spiritual tragedy.  The Mosaic Law is found at Deuteronomy 24:1-4.  Jesus cites the original principle of permanent monogamous marriage revealed in Genesis 1; 2.

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

It's interesting that so soon after Christ's teaching regarding receiving the "little ones" in His name (Monday's reading), we once again find Jesus emphasizing treatment of the "little ones."  We recall that in yesterday's reading, His warnings were dire regarding the consequences of abuse of power and authority upon such little ones.  My study bible gave us an understanding of "little ones" to include all those who are humble in the Church, and we must consider that Jesus was responding to the disciples disputing among themselves regarding who would have the greatest places in the kingdom they believe in coming.  Today's reading extends our understanding of gracious conduct with regard to those less powerful, and expands the teaching regarding conduct within the Church to conduct within the society, by speaking about the abuse of divorce and also illuminating the preciousness of children.  With the incidence of divorce, we have to remember that the original Mosaic Laws stemmed out of a culture in which wives were widely regarded as property.  In that sense, the Law sought to regulate, in some sense, treatment of wives.  But we must think about social structures and dependency, and the abuse of this law.  In the context of Jesus' teachings from our readings of Monday and Tuesday, we must consider the social status of "little ones" as extending to women and children within the society, where the family unit and family ties were the one sure social structure upon which these less powerful could rely for protection and welfare.  Even today, despite progressive advances in our modern laws and protections, recognition of the rights of all people, including children (and even animals), it is the family structure that largely remains the preferable haven of protection and care, despite social structure that seeks to ensure the welfare of all.  We know of abuses that continue to happen within the child welfare system, and the difficulties of single mothers.  Jesus' words -- directed toward the men of the community, both the Pharisees who test Him and also to His disciples in private -- emphatically prohibit abuses due to the hardness of heart expressed in the abuse of divorce in His time.  He challenges the more powerful members of the society to consider the less powerful, those who are dependent upon them.  He invites all to refrain from thinking of those with less status as objects, and emphasizes God's perspective on each:  it is this consideration which is contained in the purpose of monogamous marriage which is absolute union of two as one flesh, and which is contained in the perspective on little children that "of such is the kingdom of God."   If there is one thing that we take from Jesus today, it is the teaching of absolute equality of value among all who are beloved of God.  Moreover, Jesus upholds children as examples of His Kingdom.  In short, we must consider God's love in all of our relationships, for marriage is sacred through God's love and blessing.  It is indeed a sacrament filled with mystery if we are to understand it correctly, for how do "two become one flesh" except with divine help and grace?  The Gospels do not minimize the difficulties of monogamous marriage.  In fact, in Matthew's Gospel, the disciples reply, "If such is the case of the man with his wife, it is better not to marry" (Matthew 19:10).  But in all things, we are meant to rely upon God's grace for the things which build up our society, for that which creates right-relatedness among us. Jesus sets firmly into place the notion of God's love as regulatory mechanism for our own understanding of relationships.  In contrast to the love of God, sin destroys relationships through abuse, exploitation, selfishness.  So, in today's teachings, we must come to the profound conclusion that Jesus is teaching us about the vision of God for our world and for us as creatures.  He offers us the Kingdom, in which the love of God grows in us and we grow in it, and thereby set a pattern meant for the entire well-being of persons as individuals and within communities.  We must consider, then, all of our relationships in this light, and understand where Jesus leads us.  First He teaches the disciples against love of power for its own sake, warning them strictly about the consequences of abuse to the little ones.  In today's reading, He is tested on divorce -- referring to the hardness of heart which Moses sought to address -- and also rebukes those who would keep the little children from coming to Him.  We must take the fullness of His teachings to understand that He goes beyond the Law to create community -- the Kingdom -- out of God's profound love in which we might share and grow.  He teaches us not only to love but to cherish, and to recognize the good we not only have, but which we can build through His gospel.  Let us call upon the grace of God for the gifts of the Spirit which create and build the community He desires:  love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-23).  Let the powerful consider the consequences of the sins of abuse.  That applies to us all, for each has others within the realm of contact who are less powerful than we are, and could be subject to harm.  At this time of sheltering in place for many in the world, some social service agencies are warning us about abuse in the home, which may take place more easily under such circumstances.  Let us today consider Christ's word, and think about the practices of Lent in this context.  We are meant to be taking time to better shore up our spiritual practices of faith, taking time to pray, to read Scripture, to consider what God wants of us.  In this light, it may be most important to make time and space for solitude in prayer, to study the things that uplift, to participate in God's grace and taste God's love and peace as we may.  Consider how these practices may help maintain peace and harmony in a household, how they may contribute to our personal equilibrium in response to stress and pressures, and how we may talk to one another about our needs for such time for prayer (both collective and in solitude).  Such practices build up strength and equanimity in faith -- a sure resource for all of us who might be losing patience.

Therefore what God has joined together, let not man separate

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

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

- Matthew 19:1-12

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

 Now it came to pass, when Jesus had finished these sayings, that He departed from Galilee and came to the region of Judea beyond the Jordan.  And great multitudes followed Him, and He healed them there.  The Pharisees also came to Him, testing Him, and saying to Him, "Is it lawful for a man to divorce his wife for just any reason?"  And he answered and said to them, "Have you not read that He who made them at the beginning 'made them male and female,' and said, 'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'?  So then, they are no longer two but one flesh.  Therefore what God has joined together, let not man separate."  They said to Him, "Why then did Moses command to give a certificate of divorce, and to put her away?"  He said to them, "Moses, because of the hardness of your hearts, permitted you to divorce your wives, but from the beginning it was not so.  And I say to you, whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and whoever marries her who is divorced commits adultery."   My study bible says here that the basis of the Pharisees' test is Deuteronomy 24:1-4.  God's condescension -- God's allowance for human weakness -- does not override the original principle of permanent monogamous marriage as revealed in Genesis 1 and 2.  Jesus speaks with authority, and adds His own clear prohibition against divorce (see also Malachi 2:15-16).  In the ancient Church, the permissible reasons for divorce were expanded to include threat to a spouse's or child's life, and desertion.  But in all cases, the spiritual tragedy of such a situation was clearly acknowledged.

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

We are given what is still difficult advice regarding marriage:  monogamy is preferable and the intention of marriage in the sight of God.  Divorce is an allowance for our own fallibility and, yes, sinfulness.   But marriage, in the traditional sight of the Church, is also a way to grow toward God-likeness, specially-made for our human imperfection.  In growing in love, in learning to love, we give of ourselves, we make sacrifices, we give up things our selfishness might rather hold onto -- and we grow in likeness to the graciousness of God.  This is a picture of marriage as sacrament, part of a holy mystery of the Church.  It allows for our imperfections, and a grace-permeated marriage is one in which love -- as something we are always growing into -- becomes the point.  If we look at the characteristic fruit of the Spirit given to us by St. Paul:  love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control -- we see that although he lists love first, they are all aspects of love.  We can learn kindness in a marriage and its importance in the ways in which we treat a partner.  Goodness becomes important in terms of what we cherish in one another, and what we bring to the union.  Joy is possible for us in realizing the blessings of love.  Peace can be what we find in a partner who loves us and wants what is best for us -- and in our own capacity for love of our partner.  Faithfulness is possible even where we acknowledge our imperfections, as love rejoins even brokenness when we make a mutual effort.  Gentleness and self-control are indispensable to learning how to make a marriage work.  Let us note that Jesus is speaking in a context where initiating divorce was only possible for men, and He is mainly addressing men here.  Therefore, what He calls hard-heartedness is an ill-consideration for women and their position in the context of His time; any way one looks at it, women were of lower social stature than men in a number of ways.  But this isn't a political speech:  it is a spiritual teaching, and it is all about love that transcends everything else and is given by God.  That the two shall become one flesh is a statement of total union.  Historically, the Church (especially in the Eastern Tradition) has come to see both marriage and celibacy in devotion to God as two ways to union and faith.  In both cases, a devotion to God, a growing likeness to our Creator, is the point, for love is of God (1 John 4:7).  Faith gives to marriage a particular dimension that works in mysterious ways to help us find those fruit noted by St. Paul, to overcome hardship, to share those difficulties, to sacrifice for love and all its blessings.  In all cases, it is Christ we turn to for help and guidance, and to create meaning and value for all.  Let us keep in mind St. Paul's word:  All things are lawful, but not all things are helpful (1 Corinthians 6:12, 10:23).  There is no condemnation here, but there is what is best for us.  Abuse can destroy what God puts together, a spiritual tragedy.  Let us understand what God gives to us.