Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost

 

 Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  

 

Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

 

- Luke 19:1–10 

 

Yesterday we read that Jesus took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.  Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet; but he cried out all the more,"Son of David, have mercy on me!"  So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight.  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God. 

 

Then Jesus entered and passed through Jericho.  My study Bible comments that, as mentioned in yesterday's reading and commentary, Jericho was notorious as a place of iniquity and is commonly associated with sinful living (see Luke 10:30).  

 

Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  My study Bible refers us to a passage we recently read, Luke 18:24-27.  It notes that this encounter between Christ and Zacchaeus in today's reading demonstates that grace can accomplish that which is impossible for human beings.  

 Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."   My study Bible offers that there are many spiritual interpretations which express the universal significance of this encounter between Jesus and Zacchaeus midst this crowd of people.    Theophylact, for example, sees the crowd as symbolizing sins.  He writes, "Crowded in by a multitue of passions and worldly affairs, he is not able to see Jesus."  St. Ambrose sees several parallels.  First, Zacchaeus is short, understood as indicating his being short on faith and virtue.  Second, Zacchaeus has to climb a tree:  this is understood as teaching that no one attached to earthly matters can see Jesus.   Finally, that Christ intended to pass that way reveals that He will approach anyone who is willing to repent and believe. 

Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  My study Bible comments that Zacchaeus uses the term give for his free and generous offering to the poor, and the term restore for what he owes the people he had cheated -- and the latter was not a gift, but required by the law (Exodus 22:1).  In doing both, Zacchaeus is not only fulfilling the Law, but he also shows his love of the gospel.  

And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."  My study Bible claims that the title son of Abraham indicates that Zacchaeus had become like this patriarch of Israel:  he was counted righteous by his faith, he became generous toward the poor, and he was united to the people of God.  Early records say that Zacchaeus went on to become a bishop of the Church.  

Jesus says, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."   Christ is repeating a theme that He brings to the gospel message over and over again:  that He has come to seek and to save that which was lost.   The people complain not just that Zacchaeus is a sinner, but one that is perhaps a bit larger than life, if we could put it that way.  Jewish tax collectors, like Zacchaeus, were despised not simply for collecting taxes.  For one thing, they worked for the hated Roman occupiers, and against their fellow Jews.  For another thing, as part of their collaboration with the Romans, they were backed by the Roman power of the state and military; hence, they were free to use this power to collect extra monies for themselves and extort them from their fellow Jews.  One can just imagine the perspective of the average people regarding this kind of work and practice, and where the often scathing point of view of those in positions of religious authority like the Pharisees comes from.  In Luke chapter 15 we read of one such encounter between Jesus and the Pharisees and scribes, in which they observed Him receiving and eating with tax collectors and sinners, and complained about it.  In response Jesus gave three parables about seeking and recovering that which was lost:  the parable of the Lost Sheep, the parable of the Lost Coin, and the parable of the Prodigal or Lost Son.  Each of these gave the perspective of God -- and specifically of Jesus as Son of Man in His mission in the Incarnation -- of seeking and finding that which was lost.  Today in the story of Zacchaeus we have yet another important confirmation of this aspect of Christ's ministry and mission into the world as Jesus the Messiah.  Zacchaeus is a rather extreme example, and for a number of reasons.  First of all, he's not just a regular tax collector.  Zacchaeus is a chief tax collector.  He directs and has others working under him doing this despised work, considered sinful by the community.  Second, Zacchaeus not only holds this high position for the Romans, but he's rich.  Undoubtedly he got that way through his work and the extortion practices enabled by his position.  There's the additional image of Zacchaeus as someone who is short in stature; therefore he's not impressive but diminutive, and climbing up a tree -- even to see Christ -- is a sort of embarrassing thing for a man in his position to do.  But nevertheless, these two details give us an image that is somewhat humbling.  Zacchaeus has an enthusiasm to see Jesus that turns the intimidating image of the "chief tax collector" into a person who's heedless of what kind of figure he's cutting in the world, in front of this crowd.  Such things invite ridicule, and he (wittingly or unwittingly) subjects himself to that in the midst of people who despise him.  But Jesus another plan and another vision in mind that differs from the crowd and popular opinion, and even the history of Zacchaeus.  Jesus sees something that one can only see from a perspective far beyond the crowd, even above that tree Zacchaeus climbs to get a glimpse of Him.  Jesus sees a son of Abraham desiring to be reclaimed.  Jesus reads a part of Zacchaeus nobody else can see, the part that wants to return to the Lord so badly.  Let's observe Jesus taking the initiative and responding to seeing Zacchaeus climb that tree.  He calls Zacchaeus from out of the crowd, "Zacchaeus, make haste and come down, for today I must stay at your house."  And with that invitation, Zacchaeus opens wide his soul to Christ, returning to the Lord with a righteous choice:  "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  He re-establishes himself in relation to the Lord, and in so doing, turns in righteousness to restore relations with his neighbors as well.   In these two practices, in accordance with the Law and also in giving to the poor, Zacchaeus embodies the two greatest commandments as given by Jesus:  love of God and love of neighbor (see Luke 10:25-28).  In so doing, Zacchaeus is reconciled to Christ and to his community, and this is a powerful reminder of what the promise of eternal life is all about.  It comes from a repentance that is a restoration at so many levels, wiping out the debt of sin and creating the bonds of community within the kingdom of God.  On His way to Jerusalem, and passing through Jericho as He passed through our world, Jesus offers to Zacchaeus what He will go on to offer all of us from the Cross, a gift of salvation, if we will but take it.  Zacchaeus grabs hold with all his heart, his mind, his two hands, his short legs, and large pocketbook.  But first, the passage tells us, he made haste and came down, and received Him joyfully.  Let us do the same, and be thankful -- even joyful -- for what we're offered. 

  

 

 

 

Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had

 

 And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms:

'The LORD said to my Lord,

"Sit at My right hand,

Till I make Your enemies Your footstool."'

"Therefore David calls Him 'Lord'; how is He then his Son?"

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."

 

- Luke 20:41-21:4 

 

 In our current readings, it is Holy Week, the final week of Jesus' life.  He has made His Triumphal Entry into Jerusalem, and has been questioned by the leadership in the readings of this past week.  Yesterday we read that some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  And the first took a wife, and died without children.  And the second took her as wife, and he died childless.  Then the third took her, and in like manner the seven also; and they left no children, and died.  Last of all the woman died also.  Therefore, in the resurrection, whose wife does she become?  For all seven had her as wife."  Jesus answered and said to them, "The sons of this age marry and are given in marriage.  But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.  But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'  For He is not the God of the dead but of the living, for all live to Him."  Then some of the scribes answered and said, "Teacher, You have spoken well."  But after that they dared not question Him anymore.

 

And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms:  'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."'  Therefore David calls Him 'Lord'; how is He then his Son?"  Jesus poses an important Scriptural question, one that involves both the idea of Messiah or Christ, and also a question of authority (such as has been posed to Him in Monday's reading).  The passage He cites is from Psalm 110:1.  My study Bible tells us that, to understand this question, we must know that the first reference to the LORD applies to God the Father, while the term my Lord refers to Christ.  It says that the key to fully answering this question is that Christ is the Son of David in His humanity and David's Lord in His divinity.  

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."  In Matthew's Gospel, these statements are part of a longer narrative by Christ regarding the scribes and Pharisees, how they use their authority (Matthew 23:1-36), and particularly focuses on their hypocrisy in so doing.  Here we get the focus on hypocrisy of these teachers of the law to the people.  They treasure the signs of their authority and position:  the long robes, formal greetings in the marketplaces before the public, the best seats in the synagogues, and the best places at feasts, designating honor.  But as guardians of the Scripture and its meaning they fail to live what they preach, for they devour widows' houses, and for a pretense make long prayers.  The greater condemnation which Christ pronounces upon them comes as a result of their hypocrisy.  This passage is important for all of us who call ourselves Christians, because it is an emphasis on the power of faith motivating how we live and what is in our hearts.  In another context, Jesus has taught the disciples about being a light to the world.  He said to them, "For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light."  We can bring that statement to mind here as well.  (See in context Luke 8:16-18.)

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."  The example of this poor widow chosen by Jesus magnifies His teaching on hypocrisy, as He shines a light on her as an opposite example to the powerful who hold significant positions that allow them to use wealth and cover the condition of their hearts.  My study Bible comments that according to patristic commentary, the Lord accounts the value of a gift not by how much is given, but by how much is kept back.  In this light, the poor widow is counted to have given a great gift, having kept nothing for herself.  Those who give out of their abundance but keep plenty back for themselves are counted by God to have given very little.  

Jesus' example of the poor widow magnifies the problem of hypocrisy for us, shines a light on it in terms of how we view public appearance.  We can contrast the hypocrisy of the scribes noted just before by Jesus, and look at the poor widow as she puts her two mites into the treasury.  The word translated as "mite" is λεπτον/lepton in the Greek of the text.  It was the smallest currency at that time.  According to one analysis, at roughly the time of the writing of the Gospels, it was worth 1/64 of a denarius. A denarius was a day's wage for a common worker.  In terms of today's money in a modern economy, these two "mites" constitute a tiny amount of money, a fraction of a single cent or smallest unit of currency.  But as my study Bible points out, the amount of money is not what is important here.  What is important is the contrast between the hypocrisy of the scribes which Jesus points out, and the thorough heartfelt gift of this poor widow, who gives literally all she has.  What this teaches us about is how God looks at gifts and giving.  When Samuel the prophet was sent to anoint a king, a son of Jesse, the youngest son David was not the one he expected God would choose.  But Samuel was told that "the Lord does not see as man sees; for man looks at the outward appearance, but the Lord looks at the heart" (1 Samuel 16:7).  What Jesus shows us about this widow is what the view is from the heart, that she gave all she had.  While we may not all be expected to hear this story and donate all our livelihood to the Church, we are expected nonetheless to give our all to God.  That is, if we really follow the teachings of Christ, we know that He has taught that the two greatest commandments, that sum up all the Law and the Prophets are as follows:  "'You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,' and 'your neighbor as yourself'" (Luke 10:27, in which Jesus quotes from Deuteronomy 6:5 and Leviticus 19:18).  This widow shows that her love of the Lord is complete in the sense that the commandment gives, with all her heart, soul, strength, and mind.  Moreover, to love like that is to give as she gives, and there are many ways to give our all.  Can we help a neighbor?  Do we turn to someone in distress and ask if we can help?  Most of all, it seems to me, we can set aside our time to help others in all kinds of ways, whatever ways we have resources and skills to do.  We can donate our care, our skill, our concern.  A simple phone call might make all the difference to one person, a prayer may be what we can give for another.  And of course there are many ways to donate our wealth.  Sometimes an apology is a great gift, as is repentance and forgiveness.  We should note that the text points out many wealthy people giving money to the treasury, and Jesus contrasts those people with this poor widow.  As we often cite in our commentary, we should remember Christ's parable of the sheep and the goats, and the byword of compassion that constitutes the kind of giving favored in judgment (see Matthew 25:31-46).  That parable of judgment is all about giving, but it is a particular kind of giving, one that comes from the compassion to fill a need, to restore, to truly help.  So let us look around in our world and consider what we can give and how we can give.  God gives us minds creative enough to consider how to give in ways that make a difference, to do so even with subtlety if necessary that will not embarrass or shame those in need, and the sensitivity to truly observe as Christ does, even simply to listen and look and pay attention to a hurt or address a form of suffering.  In whatever way we can give, let it be first understood as a gift to God, wholly and freely given, for this is also what Christ teaches in the parable of judgment in Matthew 25, cited above.   For what we give to God first with our whole heart can then be shared with others, asking God's blessing to know where and how we're needed, and where and how God calls us to those in whom we may behold the face of Christ -- for this is what it truly means to give (Matthew 18:10, 25:40).

Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life

 

 Then they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them.  But Jesus called them to Him and said, "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."

Now a certain ruler asked Him, saying, "Good Teacher, what shall I do to inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Honor your father and your mother.'"  And he said, "All these things I have kept from my youth."  So when Jesus heard these things, He said to him, "You still lack one thing.  Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me."  But when he hard this, he became very sorrowful, for he was very rich.

And when Jesus saw that he become very sorrowful, He said, "How hard it is for those who have riches to enter the kingdom of God!  For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And those who heard it said, "Who then can be saved?"  But He said, "The things which are impossible with men are possible with God."  Then Peter said, "See, we have left all and followed You."  So He said to them, "Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life." 

 

- Luke 18:15–30 

 

On Saturday, we read that Jesus spoke this parable to some who trusted in themselves that they were righteous, and despised others:  Two men went up to the temple to pray, one a Pharisee and the other a tax collector.  The Pharisee stood and prayed thus with himself, 'God, I thank You that I am not like other men -- extortioners, unjust, adulterers, or even as this tax collector.  I fast twice a week; I give tithes of all that I possess.'  And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!'  I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted." 

 Then they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them.  But Jesus called them to Him and said, "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."  My study bible tells us that infants are the standard of faith by which adults receive the kingdom of God, and not the other way around.  Quoting from the commentary of Theophan, it notes:  "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." 

Now a certain ruler asked Him, saying, "Good Teacher, what shall I do to inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Honor your father and your mother.'"  And he said, "All these things I have kept from my youth."  So when Jesus heard these things, He said to him, "You still lack one thing.  Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me."  But when he hard this, he became very sorrowful, for he was very rich.  Let us note that by saying, "No one is good but One, that is, God" Jesus begins by turning this rich ruler's attention away from things that are immediately before him, and to the focus that is necessary to put all things in proper perspective and by which everything is measured and assigned meaning:  God.  My study bible says that this answer is designed to lead this man, who thinks that Jesus is simply a good Teacher, to the knowledge that He is divine.  This young ruler is spotless in terms of the commandments, as Jesus elucidates through His questions.  My study bible comments that formal observance of commandments doesn't make one righteous before God.  This ruler has an earnest desire for eternal life, yet senses that he still lacks something.  Hence, his desire to seek out Jesus.  The one thing he lacks is the willingness to sacrifice all in the desire to follow Christ, which must be a sacrifice that is freely made.  The specifics of how each one answers this call to follow Christ will be different for each person, my study bible notes.  In this case, this rich ruler was very deeply in the grip of his wealth -- and so his only hope was to sell and distribute all he had to the poor.  St.  John Chrysostom comments here that to give away possessions is the last of Christ's instructions in this story.  To follow Him in all things is a far greater and more difficult calling.

And when Jesus saw that he become very sorrowful, He said, "How hard it is for those who have riches to enter the kingdom of God!  For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And those who heard it said, "Who then can be saved?"  But He said, "The things which are impossible with men are possible with God."  Then Peter said, "See, we have left all and followed You."  So He said to them, "Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life."   

And when Jesus saw that he become very sorrowful, He said, "How hard it is for those who have riches to enter the kingdom of God!  For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And those who heard it said, "Who then can be saved?"  He said, "The things which are impossible with men are possible with God."  There have been varied interpretations given for this saying by Christ, regarding the camel going through the eye of a needle.  Some suggest that the word "camel" is akin to the word for "rope" in Aramaic, and so a possible metaphor is made by the suggestion of threading a rope through the eye of a needle, if it's broken down into its threads.   Some say that the "eye of a needle" was the name for a city gate, which a camel could barely squeeze through if it were first unloaded of all its baggage, a symbol for wealth or possessions.  In the Talmud there is the expression "for an elephant to go through the eye of a needle."  At any rate, concludes my study bible, whatever the phrase is reference to, it displays the impossibility of salvation for those who are attached to riches.  This is made obvious by the response of the disciples, "Who then can be saved?"   But by God's grace, even that which is impossible to human beings can come to pass.  

Then Peter said, "See, we have left all and followed You."  So He said to them, "Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, who shall not receive many times more in this present time, and in the age to come eternal life."  My study bible notes that Jesus isn't commanding His followers to divorce their spouses or abandon children.  Once again, if we turn to the commentary of St. John Chrysostom, he says that this refers to keeping faith under persecution, even when it means to lose one's family.  It also means to accept that unbelieving family members may cut off ties with a believer because of the believer's faith (see 1 Corinthians 7:12-16).  Believers are promised a hundredfold of houses and relatives not in an earthly sense, but rather in a spiritual one.  We find fathers and mothers of the Church who've come before us and passed on their wisdom, prayers, and "treasures" as our inheritance, brothers and sisters in Christ, and houses of worship and fellowship.

Losing one's family is a terrible thing to ponder.  But if we think about it, the earliest apostles and disciples either gave up or devoted all that they were, and all that they had in their lives, to the purpose of following Christ.  Peter, apparently, had a family home and even an extended family.  But all of it was put to use in serving Christ and this earliest movement of the Church.  In this passage, we find that Peter had a mother-in-law who lived with him in the family home, and who was privileged also to serve Christ.  This family home, which it is quite possible was also shared with Peter's brother Andrew, the first-called apostle, became a sort of headquarters for Jesus' Galilean ministry, and thus we may conclude that it is yet one more possession which went into the service of Christ's Church.  Elsewhere, contrary to this example where family and possessions become a part of the ministry of the Church, Christ warns that divisions will come over Himself and His gospel, that "father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law" (see the passage at Luke 12:49-53).  But outside of both of these striking pictures of family and home either serving ministry, or separated from oneself because one chooses to follow Christ, there are more diverse and subtle ways in which today's reading comes into play in our lives.  Most frequently, we will find that the journey of faith in Christ becomes a lifelong work of restructuring life and our ways of thinking, discarding old ways of thinking and being for the ways in which our prayer lives come to shape us, and give us new choices to make.  Many times this will mean leaving old acquaintances behind, as we no longer share the interests that bound us once before, or conflict becomes inevitable.  That may be over things as stark as habits like drinking or partying of a different kind.  It might be separation because one no longer feels that the habit of gossip is worthwhile.  Things that once bound us no longer will.  Other ways of division are more subtle:  abuse or bullying within a family is no longer as tolerable as it once was.  One may not desire to gloss over longstanding destructive habits, preferring instead to speak up where change and healing is necessary so as to stop the deterioration of loving relationships.  Once may choose to sever them if there is no hope of anything but destructive behavior.  These things can take on a guise of modern types of conflict due to psychological growth, or a need for independence -- but I have found for myself that they also come in the form of spiritual maturity, a need to follow where Christ leads and to make the difficult choices to put other things secondary to following Him.  Christ, as indicated in the passage with the rich ruler, will lead us to shift our entire outlook on our possessions, the need to put them at the disposal of where our spiritual life takes us.  Indeed, we simply might not feel comfortable unless the goals for our lives reinforce the spiritual message of the gospel, and lead us in the direction of shoring up and practicing our faith, cementing our commitment -- and releasing habits and practices, and even old ties that bind, when they stand in the way of a deepening growth of spiritual life in Christ.  Let us consider, when we think about these things, that Christ most of all leads us toward the righteousness of love.  That is, we may need to separate from others for our own, and even their own, good.  If we are serving Christ, then our deepening need for His kind of love may in fact be what is leading the way to a desire for more fruitful and loving relationships, and not settling for what is unrighteous and harmful.  In any case, a practice of forgiveness accompanies where He leads us, whether or not others understand it.  The deep need for peace in Christ is also accomplished through prayers for enemies and those who hurt us; all of this teaching is a part of the whole, and so the things we give up come in that context of Christ's love, in understanding the "manner of spirit we are of" (Luke 9:55).  Sometimes, it is painful to leave relationships behind, as we don't have control over the abusive behavior of our loved ones.  But it all comes in the context of Christ adding unto us.  Without the spiritual joy and depth of richness we inherit, none of this would be happening, nor would it seem possible.  Let us consider His words and teachings, and the love in which they are couched, the love through which they are taught.

If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me

Rich Young Man, Armenian Illuminated Manuscript - T'oros Roslin (active 1256-1268) c. 1262, Hromklay.  Walters Art Museum, Baltimore, Maryland

 Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, " 'You shall not murder,' 'You shall not commit adultery.' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love neighbor as yourself.' "  The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.

- Matthew 19:13-22

Yesterday we read that, after Christ's teachings on the "littlest ones" and discipline within the Church (see readings from Friday and Saturday), 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."

 Then little children were brought to Him that He might put His hands on them and pray, but the disciples rebuked them.  But Jesus said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of heaven."  And He laid His hands on them and departed from there.  My study bible suggests the comments of Theophan here, that the disciples rebuked the mothers for bringing little children to Christ both because their manner was "unruly" and because they thought that children "diminished His dignity as Teacher and Master."  It notes that Christ rejects this thinking, and sets little children as an example of those who inherit the kingdom of heaven.  Therefore children are invited -- even as possible example to adults -- to participate in the Kingdom via prayer, worship, baptism, chrismation, and (in many denominations, and especially the Eastern churches) Communion.

Now behold, one came and said to Him, "Good Teacher, what good thing shall I do that I may have eternal life?"  So He said to him, "Why do you call Me good?  No one is good but One, that is, God.  But if you want to enter into life, keep the commandments."  He said to Him, "Which ones?"  Jesus said, " 'You shall not murder,' 'You shall not commit adultery.' 'You shall not steal,' 'You shall not bear false witness,' 'Honor your father and your mother,' and, 'You shall love neighbor as yourself.' "  My study bible comments that this man does not come to test Jesus, but to seek advice from one he considers to be no more than a good Teacher.  Christ's response, "Why do you call Me good?  No one is good but One, that is, God" is not a denial that He is God, but is rather designed to lead the rich man to his knowledge.

The young man said to Him, "All these things I have kept from my youth.  What do I still lack?"  My study bible notes that formal observance of commandments does not make one righteous before God.  This man has an earnest desire for eternal life, and therefore senses that he still lacks something.  Therefore, he continues to press Jesus for an answer.

Jesus said to him, "If you want to be perfect, go, sell what you have and give to the poor, and you will have treasure in heaven; and come, follow Me."  But when the young man heard that saying, he went away sorrowful, for he had great possessions.  My study bible tells us that to be perfect, one must willingly sacrifice all and follow Christ.  It adds that this must be given freely; implying that what is compulsory is not truly helpful.  But the specifics of how each one follows Christ will be different for each.  This man is not simply wealthy, but wealth has a deep hold upon him; in some sense he is enslaved to his possessions.  Therefore, his hope is to sell and give away those possessions and be free to follow Christ.  My study bible cites St. John Chrysostom here, who says that giving away possessions is the least of Christ's instructions to the man.  It is a far more difficult calling to follow Christ in all things.

In yesterday's reading and commentary, we discussed the concept of sacrament in the context of marriage.  In today's reading, there is again a hint about the life of sacrament as given in the Church.  This is a concept in this context not so much about the formal mysteries of the Church and its rites, but the meaning behind them.  That is, in a very simple way of putting things, we seek to live a "sacramental" life by turning to God the things of this world, of our lives, of ourselves all these gifts we have been given, and we receive in return a grace conferred of how we will live in relation to all these things.  In other words, we offer ourselves and all we own or have in our control to God, so that they are given back to us for good use with God's purposes.  That's a rather simple way of explanation, and perhaps some very erudite and well-versed theologians might take issue with how I word it, but it is the basis for our lives in Christ, as well as the practices of the Church.  It is a mirror of the Cross and Jesus' Passion, whereby He gave His life for us and through the love of the Father, and God the Father in return through Christ bestows the capacity for eternal life and communion which includes the whole of the faithful in the body of Christ and the gift of the Spirit.  In today's reading, Christ's request of this man with many possessions is not a selfish request, it's not a punishment, it's not even sacrifice for the sake of sacrifice.  Neither is it simply an instruction that he must share what he has with the poor.  (He already follows the commandments -- which include loving neighbor as oneself and presumably commands for practicing charity, and we are given to understand his innate goodness of character and conduct.)   What is asked of this young man is a willful giving up of the things which keep him from fully and freely following Christ.  His possessions act as a kind of stumbling block, something to which he is chained and because of which he is not truly free.  They hold him back from becoming the person he can be, from the promise of eternal life in Christ.  Let us note that by suggesting he sell those possessions and give to the poor, it is not simply helping the poor, but it is also ridding himself of possessions which in a real sense tie him down and make him not free -- Christ does not simply suggest giving them away but even selling them first and then distributing to the poor, a double emphasis on truly parting from the possessions themselves and not even retaining the money to purchase again.  This is for the purpose of being more free to follow Christ, and who knows what would come out of such a life of freedom?  Perhaps he may have become someone once again with wealth to control, perhaps in service to the poor or to the Church or both.  The point is that whatever blessings we have in some sense belong to God in the first place, and through a sacramental life we return those things to God for God's purpose and goals and guidance.  This is also the idea of leading a prayerful life, which places all things in the hands of God, and seek to live life in a way pleasing to God.  We do not know what purpose God will find for us or for the things we have been given in life.  But we do know that in God's hands, and through that transformational power of the Cross, even the hard and difficult things in life may be transformed into blessings and benefits.  A difficult experience of hardship may be returned to us through a prayerful life as compassion for others, an ability to help or even to pray for others as needed.  Think about the power of making such a sacrifice as was asked of this young man put into the hands and leadership of Christ.  When we do that -- and if this man had done so -- there is no telling what might have come out of such a tremendous gesture combined with the potency and help of grace.  Mark's Gospel, in fact, tells us that Jesus loved this man (Mark 10:21); therefore, His subsequent directive to sell all he had and give to the poor was a commandment given in love.  When we face our own lives and take stock, of all that we are, all that we have, and all that we have been given in life -- both the good and the bad -- let us consider how we can free ourselves through putting all of it in the hands of God.  Giving up a debt (possibly in the form of a hurt or sin against us) is also practicing forgiveness -- putting even the harmful things in life in the hands of God.  This is how we are taught to live both through Jesus' example and teachings, and especially in the Cross, in His Passion.  It is what marks us, and also what sets us free.  The example of the children takes us to the humility entailed in such freedom, through the gesture of letting go of all that defines us, so that we find ourselves in Him.

Zacchaeus, make haste and come down, for today I must stay at your house

Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

- Luke 19:1-10

Yesterday, we read that Jesus took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished.  For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.  Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight."  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God.

Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he was rich.  In yesterday's reading, we read that the events took place as Jesus approached Jericho.  Here Jesus enters and passes through, and we recall that Jericho was notorious in its time as a place of iniquity and was commonly associated with sinful living.  Here is perhaps a highly notorious citizen in this notorious town:  a chief tax collector for the Romans, who is exceedingly rich as well.  Not only would he be considered a terrible sinner, but also a betrayer of his own people as a collaborator with the occupying Romans.  It seems that one really couldn't get much lower than that in terms of what a "notorious sinner" would look like in Christ's time and place. 

And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.   My study bible tells us that there are multiple spiritual interpretations that give a universal significance to this encounter.  Theophylact sees the crowd symbolizing sins:  "Crowded in by a multitude of passions and worldly affairs, he is not able to see Jesus.  My study bible also cites St. Ambrose as giving several parallels for today's reading:  First, Zacchaeus' being of short stature is indicative of the fact that he's short on faith and virtue.  Second, Zacchaeus has to climb a tree because no one attached to worldly matters can see Jesus.  Finally, that Jesus intended to pass that way shows that Christ will approach anyone willing to repent and believe.  It's almost a parallel to the story of the Gadarene demoniac, in some sense, where Jesus deliberately goes with His disciples "to the other side" (of the Sea of Galilee) in order to find this one man amidst so much trouble, and so many who are not believers. 

And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."   It's remarkable that Jesus zeroes in on Zacchaeus; Jesus knows where He is going and what He is doing.  This must be an incredibly startling encounter, and it's done in front of the crowds.  The Pharisees have already openly criticized Jesus for eating with and being in the company of tax collectors and other sinners, and here it's as if Jesus deliberately affirms His mission to all in the sight of everyone on this route to Jerusalem.

Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."  My study bible tells us that Zacchaeus uses the term give for his free and generous offering to the poor, and the term restore for what he owes to those he had cheated.  What he restores is not a gift but rather required by the Law (Exodus 22:1).   As Zacchaeus is doing both, says my study bible, he's not only fulfilling the Law but also shows his love for the gospel.

And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."  My study bible says that the title son of Abraham indicates that Zacchaeus had become like this patriarch of Israel.  Counted righteous by faith, Zacchaeus became generous toward the poor, and was united to the people of God.  Early records of the Church say that Zacchaeus went on to be a bishop.

In some way, the story of Zacchaeus gives us a picture of the whole gospel of the Kingdom, that Jesus has come to seek and to save that which was lost.  John tells us that for God so loved the world that He gave His only begotten Son, not to condemn the world but so that the world might be saved through Him.  Zacchaeus is basically everything to look down upon:  a notorious collaborator, and one who does so to the extent that he's very rich.  His short stature basically adds to the picture of someone "diminished" in the eyes of the people.  It's almost comical that this man has climbed a tree to see Jesus, except that we realize that there's a true desire there, something that drives him to desire deeply to see this Man who passes through Jericho on His way to the Cross in Jerusalem.  The tree Zacchaeus climbs can also be seen as a parallel symbol to the Cross, in which Zacchaeus himself comes to his own cross, and gives up the life he's led and is transformed in repentance so that he will openly return anything he has taken falsely, and give half of what he has to the poor.  That's the work of the cross, that kind of transformation of our lives, and our willingness to give up to God what God calls upon us to do.  It's the work of the Cross of Christ to bring such transformation to the world, healing to those who are sick, salvation to those who were otherwise "lost."   Particularly in this Gospel of Luke, we are taught over and over again this lesson, this meaning to the mission of Jesus in the world.  And that has to be a kind of code for our lives.   On Saturday, we read Jesus' teaching about how wealth can make it so hard to enter the Kingdom, but repeatedly we've also had His words affirmed that "the things which are impossible with men are possible with God."  This is the story of the mission, the whole purpose for all of us:  that whatever's lost in us and in our lives is to be reclaimed by Christ, transfigured, brought into a new place of meaning and relevance -- and what has to be let go is left behind in order to "follow Him" into this Kingdom.  The picture of transformation that we see here isn't so much a story of what we all need to do, but rather a picture of what it is to be really saved:  our lives transfigured, redeemed, made well.  It doesn't matter, in that sense, what particular things we need to do that He will lead us to do; for each of us, that cross will mean different things as all lives are unique.  But, like Zacchaeus, we are called to house Him within ourselves, that He may come in and dwell with us and make us a part of His life.  His presence calls us to a repentance of whatever it is we need to change and however it is we need to change, and that's His mission that keeps calling us home to this place of change, of climbing our own crosses or doing whatever we need to do to "hear" and "see" Him, and to do what we need to do with Him as guest.  Every day, we can think about living this way, and how His love calls us to His presence with us and within us.

The Son of Man has come to seek and to save that which was lost

 Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way.  And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."  So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold.  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."

- Luke 19:1-10

In yesterday's reading, Jesus took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished.  For He will be delivered to the Gentiles and will be mocked and insulted and spit upon.  They will scourge Him and kill Him.  And the third day He will rise again."  But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.  Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging.  And hearing a multitude passing by, he asked what it meant.  So they told him that Jesus of Nazareth was passing by.  And he cried out, saying, "Jesus, Son of David, have mercy on me!"  Then those who went before warned him that he should be quiet, but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be brought to Him.  And when he had come near, He asked him, saying, "What do you want Me to do for you?"  He said, "Lord, that I may receive my sight."  Then Jesus said to him, "Receive your sight; your faith has made you well."  And immediately he received his sight, and followed Him, glorifying God.  And all the people, when they saw it, gave praise to God.
 
Then Jesus entered and passed through Jericho.  Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich.  And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature.  So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way. Jesus is on His way to Jerusalem, and passing through Jericho, the place where the walls of the city were trumpeted and shouted down by the Israelites on their way to the Promised Land.  If we look at Zacchaeus, we find even what we might call a ridiculous figure:  he's a tax collector first of all, he's very rich, and he's short enough so that he has to climb up a tree to see Jesus.  He hasn't got very much going for him at the beginning of this story!

And when Jesus came to the place, He looked up and saw him, and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house."   Can we perhaps say that this is the new shout at Jericho  -- that Jesus is the Priest who comes to Jericho in this new account, to topple walls we can't see?  Instead of an army and a battle, here it is Christ who comes to Jericho, and perched high up is the wealthy, short, tax collector who's climbed a tree.  Jesus calls him out, deliberately and specifically.  It is his house where Jesus must stay today!  And Zacchaeus must hurry!

So he made haste and came down, and received Him joyfully.  But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."  Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold.  And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; for the Son of Man has come to seek and to save that which was lost."  My study bible says, "This delightful account occurs only in Luke.  Zacchaeus means 'the pure and innocent one.'  Being a tax collector, he does not live up to his name, by his own admission.  Nevertheless, he comes to have a heart for Christ and becomes a changed man.  Because he has been richly blessed, he gladly offers to do something voluntarily, which the rich ruler would not.  Exactly what happened in the house of Zacchaeus is unknown, but the joy rings out in Christ's words:  Today salvation has come to this house."

We remember that Jesus taught the apostles on their first mission that they were to stay wherever they were first welcome.  But here, He's in a different role, and makes His role as Christ -- on a mission to all of us in this world -- clear.  He's come to seek and save that which was lost.  Jesus comes to Jericho actively seeking Zacchaeus!  He calls him out and tells him that He must stay at his house today -- make haste!  Zacchaeus, a representative of all that is spiritually negative in some sense (tax collector, wealthy, and short of stature) is delighted to be sought.  He makes haste, and as my study bible points out, voluntarily finds his own way into community, in faith.  It's a testimony to the foundations and lack of barriers to this Kingdom:  anybody is welcome, nobody is barred from faith.  It reminds us of the parable of the Unjust Steward, who was praised by his master for making a shrewd bargain.  Christ calls out Zacchaeus, and there is a way for him to make an important bargain, one that gives him entry into this community of the Kingdom.  It's a very important story, because Zacchaeus may represent in some way all that we think the Gospels teach against -- and yet he doesn't at all.  It proves to us that this Kingdom is really a matter of the heart, and nothing else bars us from coming to it and dwelling in it.  The surprising call of Christ is the echo of the shout of Israel, only He comes calling each of us in our own hearts, and each of us has our own life to lay before Him, our own way to make our compromise with Him so that we too participate in His Kingdom, His Way.  Zacchaeus finds his way and makes things right, making the real bargain to live his life Christ's Way.  He doesn't have to change in some external radical way -- but the inner commitment is there to truth, to justice, to a righteous life.  In Zacchaeus, we find the whole story of the mercy of God - who sent His Son that we might have life.  The "warrior shout" of Christ is the shout of One calling for a place to stay in our hearts, for us to make room for Him and feed Him and shelter Him in our lives -- to find room to do it His Way.  The words of the final verse of today's reading are important.  "That which is lost" is indicated with words in the Greek usually reserved for those who are in "perdition" -- implying true destruction.  In the figure of Zacchaeus we are truly taught that "the things which are impossible with men are possible with God."  In Jesus' words, He reveals that this, indeed, is what He is here for!