When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you"

 

 And again He entered Capernaum after some days, and it was heard that He was in the house.  Immediately many gathered together, so that there was no longer room to receive them, not even near the door.  And He preached the word to them.  Then they came to Him, bringing a paralytic who was carried by four men.  And when they could not come near Him because of the crowd, they uncovered the roof where He was.  So when they had broken through, they let down the bed on which the paralytic was lying.  When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you."  And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this?  Who can forgive sins but God alone?"  But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, "Why do you reason about these things in your hearts?  Which is easier, to say to the paralytic, 'Your sins are forgiven you,' or to say, 'Arise, take up your bed and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the paralytic, "I say to you, arise, take up your bed, and go to your house."  Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, "We never saw anything like this!"

 

- Mark 2:1–12 

 

Yesterday we read that as soon as Jesus and the disciples had come out of the synagogue, they entered the house of Simon and Andrew, with James and John.  But Simon's wife's mother lay sick with a fever, and they told Him about her at once.  So He came and took her by the hand and lifted her up, and immediately the fever left her.  And she served them.  At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed.  And the whole city was gathered together at the door.  Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him.  Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed.  And Simon and those who were with Him searched for Him.   When they found Him, they said to Him, "Everyone is looking for You."  But He said to them, "Let us go into the next town, that I may preach there also, because for this purpose I have come forth."  And He was preaching in the synagogues throughout all Galilee, and casting out demons. Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean."  Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed."  As soon as He had spoken, immediately the leprosy left him, and he was cleansed.  And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them."  However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction. 

 

  And again He entered Capernaum after some days, and it was heard that He was in the house.  Immediately many gathered together, so that there was no longer room to receive them, not even near the door.  And He preached the word to them.  Then they came to Him, bringing a paralytic who was carried by four men.  And when they could not come near Him because of the crowd, they uncovered the roof where He was.  So when they had broken through, they let down the bed on which the paralytic was lying.  When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you."  And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this?  Who can forgive sins but God alone?"  But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, "Why do you reason about these things in your hearts?  Which is easier, to say to the paralytic, 'Your sins are forgiven you,' or to say, 'Arise, take up your bed and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the paralytic, "I say to you, arise, take up your bed, and go to your house."  Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, "We never saw anything like this!"  My study Bible asks us to note that one purpose of Christ's coming into the world is to forgive sins, to free humanity from the bondage of sin.  To forgive sins is a greater power than physical healing, for, as the scribes correctly note, God alone can forgive sins.  So, therefore, the easier task is to grant physical healing.  Although Christ being fully God holds the authority to forgive, He condescends to the people gathered by healing this man so that He draws people to God, whom they then glorified.  

 

 There is another note in my study Bible on this healing of the paralytic, and that focuses on faith.  It says that this healing shows that faith is an indispensable condition for salvation.  Faith, it notes, is collective as well as personal -- as is shown in today's reading.  For the faith of the paralytic's friends helped in this healing.  Moreover, in addition to the power to forgive sins we may also observe other signs of Jesus' divinity here.  First, Jesus knows the secrets of hearts (see 1 Samuel 16:7; 2 Chronicles 6:30), and He heals by the power of His word, through a command ("I say to you, arise, take up your bed, and go to your house").  Today's reading asks us to ponder not just the power of faith, but perhaps what faith is, exactly.  Many people think faith simply means to believe in something.  Often I find people seem to understand faith as just the capacity for believing something is true, or being convinced of something. But in context with today's reading, and the relationship with God that faith implies so powerfully here, it seems we need to change that concept of faith.  It isn't simply believing in something.  Faith is entrusting oneself, which means to pursue and to follow the path that sets forth.  The paralytic's friends may believe, or possibly they hope, that Christ can heal their friend.  After all, by now His fame as a healer has spread, and so many people come to see Him in hopes of such help.  But what really happens here is all that extra effort the paralytic's friends make to pursue Jesus, to go where He is, and to bring their friend to Him.  This isn't just an analytical conviction about something or someone.  This is putting heart and soul into pursuing God, pursuing Christ.  They go the extra mile and make the extra effort, they use a creative strategy to overcome obstacles, and they come down even through the roof if that's the only way they can come to Christ.  And that is the real and true example of what faith is in this story.  Let us note that the text says it was when Jesus saw their faith that He pronounced the paralytic's sins forgiven.  Faith is the pursuit of God, of Christ, of going that extra effort, even thinking outside of the box, outside of conventions that make an obstacle, to come to Him, to meet Him where we need to.  That is a lifelong pursuit and a lifelong practice a lifelong journey.  For He is the path -- the "way, the truth, and the life" (John 14:6).  Keep in mind that the word translated as "way" means "road" in modern Greek.  He is that very road, and faith is finding Him where He is, not where we want to meet Him.  And we are to meet Him where He leads us, for He is that very road, or path, of faith.  Faith is not about believing something hard enough so that it comes true, and neither is prayer, for that matter.  In prayer we seek Him, and we seek His path for us -- not the other way around.  Let your faith live in this pursuit and finding Him where He is, for that is where our salvation lies.

 

 

 

 

 

 

 

 

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

 

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

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

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

 

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

 

- Matthew 18:10-20 

 

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

 

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

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

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

 

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

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

 

 

And you shall know the truth, and the truth shall make you free

 

 Then Jesus said to them again, "I am going away, and you will seek Me, and will die in your sin.  Where I go you cannot come."  So the Jews said, "Will He kill Himself, because He says, 'Where I go you cannot come'?"  And He said to them, "You are from beneath; I am from above.  You are of this world; I am not of this world.  Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins."  Then they said to Him, "Who are You?"  And Jesus said to them, "Just what I have been saying to you from the beginning.  I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him."  They did not understand that He spoke to them of the Father.  

Then Jesus said to them, "When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things.  And He who sent Me is with Me.  The Father has not left Me alone, for I always do those things that please Him."  As He spoke these words, many believed in Him.  

Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed.  And you shall know the truth, and the truth shall make you free." 

 

- John 8:21-32 

 

In our current readings, Jesus is at the Feast of Tabernacles (Sukkot), an eight-day festival commemorating the time Israel wandered toward the Promised Land, dwelling in tabernacles (or tents).  He has been in dispute with the religious leaders, and in front of the crowds.  Yesterday we read that Jesus spoke to the Pharisees again, saying, "I am the light of the world.  He who follows Me shall not walk in darkness, but have the light of life."  The Pharisees therefore said to Him, "You bear witness of Yourself; Your witness is not true."  Jesus answered and said, "Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going.  You judge according to the flesh; I judge no one.  And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me.  It is also written in your law that the testimony of two men is true.  I am One who bears witness of Myself, and the Father who sent Me bears witness of Me."  Then they said to Him, "Where is Your Father?"  Jesus answered, "You know neither Me nor My Father.  If you had known Me, you would have known My Father also."  These words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come.

 

  Then Jesus said to them again, "I am going away, and you will seek Me, and will die in your sin.  Where I go you cannot come."  So the Jews said, "Will He kill Himself, because He says, 'Where I go you cannot come'?"  And He said to them, "You are from beneath; I am from above.  You are of this world; I am not of this world.  Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins."  Then they said to Him, "Who are You?"  And Jesus said to them, "Just what I have been saying to you from the beginning.  I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him."  They did not understand that He spoke to them of the Father.   My study Bible comments here that going away refers to Jesus' death, Resurrection, and Ascension into heaven.  It is now Christ's final year on earth (Sukkot, or the Feast of Tabernacles, is an autumn festival).  The following Passover, in spring, will be the occasion for Holy Week.  Let us note that Christ's efforts here are not simply about "convincing" the religious authorities about Himself, but express His attempts to save them.  

Then Jesus said to them, "When you lift up the Son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things.  And He who sent Me is with Me.  The Father has not left Me alone, for I always do those things that please Him."  As He spoke these words, many believed in Him.  To lift up, according to my study Bible, has the double meaning of being nailed to the Cross and also of being exalted by His Father upon completion of Christ's work.  Let us note the effect of His words upon those who listen to Him.  

Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed."  My study Bible comments here that Jesus expects all who follow Him to be disciples, that is, learners.   It says that to abide in His word is the responsibility of all believers -- and not simply the clergy, or an elite class of zealots.  Let us note here that later on in John's Gospel we will be told that even among the rulers, there were many who believed in Him (John 12:42-43).  

"And you shall know the truth, and the truth shall make you free."  My study Bible comments that the truth refers both to the virtue of truth and, more importantly, to Christ Himself (see John 14:6).  To be free, it adds, means freedom from darkness, confusion, lies, and also freedom from the bondage of sin and death.  

What is freedom?  Let us consider what that means to us.  There are many ways in which we hear the word freedom used in a modern world.  So often it has to do with wanting something, or wanting to do something.  This is the freedom to pursue whatever it is that takes our fancy, whatever it is that we think might make us happier, or change our lives in some positive direction, or give us some sort of pleasure or well-being.  In the past, it seems like there has been great struggle for the freedom to pursue one's faith, or to follow one's conscience as one feels one must do.  Of course, those two things are closely linked.  And then there is also something we must consider, especially in a modern age when so many of our resources for communication and modern media dominate and inform us in so many ways, and that is freedom of thought.  What about freedom to debate, or freedom to consider things that are outside of the box or the framework of a modern way of life?  We have guidance for fashion and what we wear, there are fashions in what to think, there are fashions and pressures in what we might say and might not say.  Freedom can be a tricky thing, because what one is not free to say or do today might be turned upon another fashion or prohibition tomorrow.  And this is where truth comes in, because, without truth, how do we know that what we follow is essential to us, or helpful?  There are so many things that demand our attention, even slavish obedience that amounts to a kind of worship.  What we need first in our lives is a sense of truth, a rootedness in what is true, and meaningful, and good.  When Christ offers us truth and freedom, He is teaching us once again about what comes first in our lives, what is central, where to begin.  When we begin with God, and with the discipleship that follows, we rest ourselves in a kind of personal struggle for what is good and true and beautiful, and we rest ourselves in that place where we may grow in love, for this is what we learn from God.  If we begin there, we root ourselves in what frees if only because delusion, darkness, and distractions are thrown into relief against the light we pursue and where that leads us.  Jesus will go to the Cross because He persists in proclaiming the truth of who He is and who God is; but His freedom is full and complete. 

 

 

 

 

Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little

 

 Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."  And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."  "There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."  And those who sat at table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace."

 

- Luke 7:36–50 

 

Yesterday we read that the disciples of John reported to him concerning all the things Jesus was doing in His ministry.   And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?"  When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?'"  And that very hour He cured many infirmities, afflictions, and evil spirits; and to many blind He gave sight.  Jesus answered and said to them, "Go and tell John the things you have seen and heard:  that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them.  And blessed is he who is not offended because of Me." When the messengers of John had departed, He began to speak to the multitudes concerning John:  "What did you go out into the wilderness to see?  A reed shaken by the wind?  But what did you go out to see?  A man clothed in soft garments?  Indeed those who are gorgeously appareled and live in luxury are in kings' courts.  But what did you go out to see?  A prophet?  Yes, I say to you, and more than a prophet.  This is he of whom it is written:  'Behold, I send My messenger before Your face, who will prepare Your way before You.'  For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he."  And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John.  But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  And the Lord said, "To what then shall I liken the men of this generation, and what are they like?  They are like children sitting in the marketplace and calling to one another, saying: 'We played the flute for you, and you did not dance; We mourned to you, and you did not weep.'  For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.'  The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!'  But wisdom is justified by all her children."

 

Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."  And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."  "There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."   Then He said to her, "Your sins are forgiven."   Of today's entire reading, my study Bible comments that this Pharisee was intrigued by Christ, which is made clear through his invitation.  But he clearly does not believe in Christ, as shown by his reaction to the Lord's mercy ("This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner"), and even by a lack of common hospitality ("I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not eased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil").  My study Bible adds that this encounter with the sinful woman is an icon of the grace which is found only in the Church.  It quotes St. Ambrose of Milan, who writes that through her, "the Church is justified as being greater than the Law, for the Law does not know the forgiveness of sins, nor the mystery in which secret sins are cleansed; therefore, what is lacking in the law is perfected in the Gospel."

And those who sat at table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace."   My study Bible explains that the forgiveness of sins by a man was beyond the bounds of the Law as the Pharisees understood it (see Luke 5:21).  But Christ wasn't a mere man; He is the Lawgiver Himself.  St. Cyril of Alexandria is quoted as asking, "Who could declare things that were above the Law, except the One who ordained the Law?"

 

 The question of sinfulness is central to the Bible.  In the beginning of Genesis, we have the problem of growing violence that stems from the first sin -- a kind of lawlessness that continues to expand and grow throughout the generations, until we reach the declaration of Lamech and his multiplication of vengeance:  "If Cain shall be avenged sevenfold, then Lamech seventy-sevenfold" (Genesis 4:24).  Vengeance remains a problem.  When we read in the Law "eye for eye, tooth for tooth" (Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21) in the context of what has come before, we should understand it as actually limiting vengeance.  But then Jesus comes along with a depth of mercy that calls into question what justice and forgiveness mean to us as His disciples.  In both the Sermon on the Mount and the Sermon on the Plain (which we've just read in Luke 6:20-49), Jesus preaches against vengeance, and teaches us to do good ("But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you"; see Luke 6:27-36).  We might pause to wonder what the world would look like if this were built into a justice system, rather than teachings for those who would be Christ's disciples.  But, on the other hand, Jesus gives careful admonition about our own behaviors; we will reap what we sow.  Within the context of our lives and our communion with God, what we give we will realize for ourselves ("For with the same measure that you use, it will be measured back to you"; see Luke 6:37-38).  In today's reading, we are given a taste of God's mercy in action, and we can see how it works hand in hand with our own capacity for love.  Jesus points out to the Pharisee how this woman has treated Him with more grace than the Pharisee has.  He teaches the Pharisee the parable of forgiveness, telling him, "There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Finally, He tells the Pharisee, "Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Jesus seems to be placing the greatest of emphasis on this communion between God and those who love God, and our sins and the mercy that we may realize for ourselves come within this context.  He speaks of the love that is within that communion, and challenges us to consider its depth.  Think about the many sins forgiven this woman for she loved much.  As happens in other similar incidents reported in the Gospels, Jesus is defending to the Pharisee her exorbitant expression of love, and He is not ashamed of this, for it is justified in the sight of God whose very character is love, whose currency is mercy.  If we do not understand that our communion with God is the language of love, our communication must be lacking. In a world beset by violence, we still deeply need this union of love with our Creator, and our own sins must be struggled with and acknowledged in this context -- for it is there that the repairs begin.  It is there we are told to take responsibility for our own behaviors and the states of our own hearts.   It is there we learn responsibility and loyalty to the One upon whom rests all things, and especially our way in life, the path we need to true well-being.  This woman has clearly understood that about her life.  Do we believe that she will continue on in her old sinful path, or that her love for God will turn her life in a new direction?  That's the question we should ask ourselves, and come to understand and know as well.  For it is her faith that has saved her, and brought her peace.

 

 

 

If you abide in My word, you are My disciples indeed. And you shall know the truth, and the truth shall make you free

 

 Then Jesus said to them again, "I am going away, and you will seek Me, and will die in your sin.  Where I go you cannot come."  So the Jews said, "Will He kill Himself, because He says, 'Where I go you cannot come'?"  And He said to them, "You are from beneath; I am from above.  You are of this world; I am not of this world.  Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins."  Then they said to Him, "Who are You?"  And Jesus said to them, "Just what I have been saying to you from the beginning.  I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him."  They did not understand that He spoke to them of the Father.  

 

Then Jesus said to them, "When you lift up the son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things.  And He who sent Me is with Me.  The Father has not left Me alone, for I always do those things that please Him."  As He spoke these words, many believed in Him.  Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed.  And you shall know the truth, and the truth shall make you free."

 

- John 8:21-32 

 

In our recent readings, Jesus is at the Feast of Tabernacles in Jerusalem, an eight-day autumn harvest festival which commemorates the time when Israel dwelt in tabernacles, or tents, following Moses.  It is the great and final day of the feast.  It is also the final year of Jesus' earthly life.  On Saturday we read that Jesus spoke to religious leaders again, saying, "I am the light of the world.  He who follows Me shall not walk in darkness, but have the light of life."  The Pharisees therefore said to Him, "You bear witness of Yourself; Your witness is not true."  Jesus answered and said to them, "Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going.  You judge according to the flesh; I judge no one.  And yet if I do judge, My judgment is true; for I am not alone, but I am with the Father who sent Me.  It is also written in your law that the testimony of two men is true.  I am one who bears witness of Myself, and the Father who sent Me bears witness of Me."  Then they said to Him, "Where is Your Father?"  Jesus answered, "You know neither Me nor My Father.  If you had known Me, you would have known My Father also."  These words Jesus spoke in the treasury, as He taught in the temple; and no one laid hands on Him, for His hour had not yet come.

 

  Then Jesus said to them again, "I am going away, and you will seek Me, and will die in your sin.  Where I go you cannot come."  So the Jews said, "Will He kill Himself, because He says, 'Where I go you cannot come'?"  And He said to them, "You are from beneath; I am from above.  You are of this world; I am not of this world.  Therefore I said to you that you will die in your sins; for if you do not believe that I am He, you will die in your sins."  Then they said to Him, "Who are You?"  And Jesus said to them, "Just what I have been saying to you from the beginning.  I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him."  They did not understand that He spoke to them of the Father.  My study Bible comments that going away here refers to Christ's death, Resurrection, and Ascension into heaven.  Note how Jesus once again ties everything in to His communion with the Father.  All things come from God the Father:  "He who sent Me is true; and I speak to the world those things which I heard from Him."  That includes the identity of Christ from the One who sent Him, and all the things Jesus speaks to the world.

Then Jesus said to them, "When you lift up the son of Man, then you will know that I am He, and that I do nothing of Myself; but as My Father taught Me, I speak these things.  And He who sent Me is with Me.  The Father has not left Me alone, for I always do those things that please Him."  As He spoke these words, many believed in Him.   Lift up, as used here by Christ, has the double meaning of being nailed to the Cross, and also of being exalted by the Father upon completion of His work.  

 

 Then Jesus said to those Jews who believed Him, "If you abide in My word, you are My disciples indeed."  My study Bible says that Jesus expects all who follow Him to be disciples.  "Disciple" is the Greek word μαθητής/mathetes, which literally means "learner."  He expects those who follow Him to be learners.  To abide in His word, my study Bible continues, is the responsibility of all believers -- not simply of the clergy or of an elite class of zealots, but all who believe.

 

 "And you shall know the truth, and the truth shall make you free."  My study Bible explains that the truth refers both to the virtue of truth, and even more importantly, to Christ Himself (John 14:6).  To be free refers to freedom from darkness, confusion, and lies, as well as the freedom from the bondage of sin and death. 

What does it mean to be free?  To some people, freedom means freedom from something.  Some may want to be free of financial debts, or possibly a difficult circumstance one wants to escape.  Some may want a kind of spiritual freedom in the sense of doing what pleases them, or what they think is right on their terms.  For others, there is emotional freedom, such as freedom from worry, or freedom from sorrow.  And there is also physical freedom from things:  freedom from pain, freedom from social or political circumstances, freedom from authority with the power to punish or imprison.  There are other kinds of freedom that people desire as well; this is from to do things.   As opposed to freedom from something, one may desire freedom to go to the beach, to smoke cigarettes (or other substances), to shout in a movie theater, to buy a car or build a swimming pool, to go take a walk when we need a break, even to breathe fresh air.  But the kind of freedom which Jesus offers here is the truth in an absolute and even relative sense (relative to our present circumstances, for example), but His truth also includes Himself, everything that is in His being which He offers and freely shares with us.  This is a freedom that goes far deeper than an immediate desire for freedom to or freedom from something.  This is the root of all freedom which asks us the question about what we do with freedom, how we use it, how we take it and explore it, how we think of it or even understand it.  This deep-rooted place of freedom is the place where Christ offers us both "freedom to" and "freedom from," for it is the place of the deep truth which is reality, and offers us what will correct not only what ails us but also offer to us what we need.  It is a truth that teaches us what our best use for freedom is, and how to live that freedom in the best way possible.  It will throw out what is extraneous by getting us down to the nitty-gritty of where our identity is, what truths are that we need to embrace, and what delusions and personal handicaps we need to discard to find who we are.  This kind of freedom roots us in the place where our values can be restored, made whole, and revivified when our dreams are cast down, or our own disillusion gets the better of us.  It will teach us which false gods we worship, and be there when their feet of clay are exposed, and we need direction.  It will make out of us "learners" -- that is, disciples, so that we may find what is worthwhile and not waste our time on what is not.  Christ's truth, therefore, offers us a freedom which cannot be found anywhere else, because His truth is the light of life.  It is therefore the light of this world, where darkness can so easily obscure our best path, because we don't of ourselves have the capacity to know what Christ can reveal and give to us.  For this reason we must all be "learners," and walk the path of the truth He offers, which makes us truly free.

 

 

Assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost.  What do you think?  If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying?  And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray.  Even so it is not the will of your Father who is in heaven that one of these little ones should perish.

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

 

- Matthew 18:10-20 

 

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

 

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven."   Jesus continues His theme of the "little ones" which include not only the children in the Church, but all those who have childlike simplicity and humility.  That is, those who are poor in spirit.  My study Bible cites St. John Chrysostom here, who teaches that not only the saints, but all people have guardian angels.  However, it says, the angels of humble people have greater boldness and greater honor before the face of God because of the humility of the person they guard.  It is not the nature of God, but the weakness of human beings, that requires the angels' service.  

 

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

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  My study Bible comments that church discipline is based on mutual correction in three expanding stages.  Sin and correction are to remain private unless the offender refuses to repent.  All correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  But nonetheless, it notes, correction must take place so that the sin does not spread to others as well.  The authority to bind and loose sins is given to the apostles and transmitted to the bishops and presbyters they ordained (see also Christ's reference to the "keys of the kingdom of heaven" at the occasion of Peter's confession of faith (Matthew 16:19).  My study Bible further adds that this authority is given for the sake of the salvation of the sinner.  Again, it quotes St. John Chrysostom, who says the sinner, "seeing that he is not only cast out of the Church, but that the bond of his sin will remain in Heaven, he may turn and become gentle."

 

 Thinking about the ninety-nine sheep left behind in order to save one brings to mind the story of the demoniac who called himself Legion, as he had many demons (Mark 5:9).  In Matthew's Gospel, this story appears in chapter 8.  Jesus and the disciples sail across an extremely storm-tossed Sea of Galilee (Matthew 8:23-27), which is dangerous enough to frighten these experienced fishermen to the point at which they fear they are going to perish.  They come to the other side of the Sea of Galilee where they encounter the demon-possessed men (Matthew's version reports two men, which is not necessarily a contradiction to Luke and Mark).  In Matthew 8:28-34, we read about the terrible state of these men, Christ's casting the demons out of them, and the people in region who care more for their swine than for the healing of the men and the casting out of the demons, all of which parallels the stories found in Mark and Luke (Mark 5:1-20; Luke 8:26-39).  These demon-possessed men (or man, in the case of Mark and Luke) live among the tombs; they are so separated from society they cannot live in community.  They dwell in a place in which their only human association is with other Jews who unlawfully herd swine for a Gentile market, and who clearly care nothing for these men.  Jesus seemingly has set sail across a very threatening Sea of Galilee apparently simply to come to this desolate and seemingly God-forsaken place simply to heal such tremendously afflicted men.  Again, in the Gospels of Mark and Luke, this newly-healed man is sent out by Christ to proclaim what great things God has done for him, making him not only thoroughly healed and redeemed but clearly a part of the church to come, one sent out on a mission by Christ with a message, even as the evangelists and apostles will be.  This seems to be a clear illustration of the power of Christ to go to the ends of the earth, so to speak, to save even one sheep who is lost.  Seemingly endangering even Himself and His own disciples, He goes to find these men and to heal them, restoring them to faith, even to a place in His church.  So the Gospels clearly have given us a vivid illustration of the power of Christ to seek out and to heal, to restore us to a rightful place within His church.  But the Gospels are, indeed, full of stories about Christ's compelling walk through His ministry seeking out those who would be saved, risking His own life and reputation, being shunned and rejected for doing so, and eventually paying the price for such effort with His life.  For the whole story of Christ and His mission into the world is contained here, as He reaches out with great effort to save the others who are rejected by the religious establishment, as doing so gets Him in hot water with the religious leaders to the point where they plot His death.  This is, indeed, the story of Christ's love for us, and we should not doubt that every effort is made on our behalf as well.  The unlikely stories of salvation in the Gospels, including (for example) that of St. Paul, should make us all stop to ponder how much we are loved, and to be assured that we are similarly considered to be worth every effort, and that Christ and His angels work at all times for us to open our eyes to that love and that salvation.  They will reach us wherever we are, no matter how "lost" we might seem or feel, even when we're not even aware of how lost we just might be, even when we don't understand what we risk in turning away from His way for us.  Christ will use the circumstances of our lives as He uses the circumstances in each of the lives of those whom He saves in the Gospels, including Matthew the tax collector, author of the Gospel we are reading today in the lectionary.  Let us consider how much we are loved, and seek out His call to us, for He will exhaust every effort on our behalf to bring us back.

This people honors Me with their lips, but their heart is far from Me

 

 Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:

'This people honors Me with their lips,

But their heart is far from Me.

And in vain they worship Me,

Teaching as doctrines the commandments of men.'

"For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So he said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."

 

- Mark 7:1-23 

 Yesterday we read that when evening came, the boat with the disciples was in the middle of the sea; and Jesus was alone on the land (as He had gone to the mountain alone to pray).  Then He saw them straining at rowing, for the wind was against them.  Now about the fourth watch of the night He came to them, walking on the sea, and would have passed them by.  And when they saw Him walking on the sea, they supposed it was a ghost, and cried out; for they all saw Him and were troubled.  But immediately He talked with them and said to them, "Be of good cheer!  It is I; do not be afraid."  Then He went up to the boat to them, and the wind ceased.  And they were greatly amazed in themselves beyond measure, and marveled.  For they had not understood about the loaves, because their heart was hardened.  When they had crossed over, they came to the land of Gennesaret and anchored there.  And when they came out of the boat, immediately the people recognized Him, ran through that whole surrounding region, and began to carry about on beds those who were sick to wherever they heard He was.  Wherever He entered, into villages, cities, or the country, they laid the sick in the marketplaces, and begged Him that they might just touch the hem of His garment.  And as many as touched Him were made well.

 

Then the Pharisees and some of the scribes came together to Him, having come from Jerusalem.  Now when they saw some of His disciples eat bread with defiled, that is, with unwashed hands, they found fault.  For the Pharisees and all the Jews do not eat unless they wash their hands in a special way, holding the tradition of the elders.  When they come from the marketplace, they do not eat unless they wash.  And there are many other things which they have received and hold, like the washing of cups, pitchers, copper vessels, and couches.  Then the Pharisees and scribes asked Him, "Why do Your disciples not walk according to the tradition of the elders, but eat bread with unwashed hands?"  He answered and said to them, "Well did Isaiah prophesy of you hypocrites, as it is written:  'This people honors Me with their lips, but their heart is far from Me.  And in vain they worship Me, teaching as doctrines the commandments of men.'  For laying aside the commandment of God, you hold the tradition of men -- the washing of pitchers and cups, and many other such things you do."  He said to them, "All too well you reject the commandment of God, that you may keep your tradition.  For Moses said, 'Honor your father and your mother'; and, 'He who curses father or mother, let him be put to death.'  But you say, 'If a man says to his father or mother, "Whatever profit you might have received from me is Corban" -- ' (that is, a gift to God), "then you no longer let him do anything for his father or his mother, making the word of God of no effect through your tradition which you have handed down.  And many such things you do."  My study Bible says that the issue here is not the observation of Jewish customs or traditions, which Jesus certainly does not prohibit (Matthew 5:17-19, 23:23).  The issue here is when human tradition is set in contradiction to the tradition of God.  The tradition of the elders is a body of interpretations of the Law, which fir the Pharisees and the scribes was as authoritative as the Law, and frequently superseded it.  According to that tradition, offerings (called Corban) could be promised to God in a way that property or earnings would still be used for oneself but not for anybody else, including parents.  My study Bible adds that secondary traditions such as this obscure the primary tradition of the Law, which is contained in God's commandments.  Jesus quotes from Isaiah 29:13.

When He had called all the multitude to Himself, He said to them, "Hear Me, everyone, and understand:  There is nothing that enters a man from outside which can defile him; but the things which come out of him, those are the things that defile a man.  If anyone has ears to hear, let him hear!"  When He had entered a house away from the crowd, His disciples asked Him concerning the parable.  So he said to them, "Are you thus without understanding also?  Do you not perceive that whatever enters a man from outside cannot defile him, because it does not enter his heart but his stomach, and is eliminated, thus purifying all foods?"  And He said, "What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All these evil things come from within and defile a man."  My study Bible comments that food cannot defile a person because it is created by God and is therefore pure.  Evil things are not from God, and those things are what defile a person.

In all things, Jesus suggests that our loyalty is to God, first, last, and always.  This is not just some abstract notion, but given with an understanding that we find God's commandments in the Scriptures.  For Christians, we have the Scriptures of Old and New Testaments, and the Old Testament Scriptures -- for us -- are read in the light of Christ, the Lord who was Incarnate in Jesus.  For us, Jesus, as He said of Himself, is the fulfillment of the Law and the Prophets (Matthew 5:17).  Moreover, He also said of Himself that anyone who has seen Christ has seen the Father (John 14:9).  Through the Revelation, we know Christ as "the Alpha and the Omega, the Beginning and the End, the First and the Last" (Revelation 22:13).  From this we conclude that Christ speaks through all of the Scriptures, and that He, as authority in our lives and our world, is all in all.  What does that mean for us in terms of today's reading?  It means that Christ has already pointed out for us what discernment means.  We know the Scriptures and we know His words.  Are there traditions we're asked to keep -- be they nominally "religious" or otherwise -- that are stand in contradiction to the spirit or the word of His teachings?  We know what He has taught us.  We have, for instance, the Beatitudes that teach us His notion of what a truly blessed life is in Matthew 5:1-12.  For that matter, we have the context of the Sermon on the Mount (which began with the Beatitudes), in Matthew 5 - 7.  We have the Sermon on the Plain given in Luke's Gospel (Luke 6:20-49).  These are Christ's sermons, as reported to us by the Evangelists.  Moreover, all of Christ's teachings are here in the Gospels, and we have the Epistles as well which explain to us so much about the teachings, and give us advice as given to the early Churches about how to live a Christ-centered life following His commands.  As St. Paul writes to the Corinthians, we have one Christ to follow:  "Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul?" (1 Corinthians 1:13).  So if we come up against questions in our lives about practices that are nominally good, we have a place to go against which to test them, found in the Scriptures.  And, as one who comes from a Church with an ancient root, one may profess that the traditions of the Church must also be abiding in these teachings of Christ, including what we understand through St. Paul and other teachers of the Church throughout time.  The Church has also given us saints whose lives express the image of what it is to be dedicated to Christ.  In all of these ways and more, we can measure for ourselves what it means to put God first in our lives, and we know the standard whereby everything else from among all the things we can choose must be measured.  Possibly the most important lesson we learn today, in a world filled with a dizzying array of choices for all of us, from all kinds of sources, is that we have a standard by which we are to measure what we do, what customs we hold, what practices -- secular or otherwise -- we choose to honor in life.  Perhaps the best place to start is in prayer, for it is in being centered upon Christ that we know we are to find our answers to the questions posed to us in life.  But let us not simply honor Him "with our lips," but by understanding the love with which He guides us in life.

 

 

When Jesus saw their faith, He said to the paralytic, "Son, be of good cheer; your sins are forgiven you"

 

Healing of the Paralytic - Toros of Taron 1276–ca. 1346, Armenian, Monastery of Gladzor Gospel Book 1300–1307

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

 

- Matthew 9:1-8 

 

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

 

 So He got into a boat, crossed over, and came to His own city.   Jesus' own city is Capernaum (see Matthew 4:13).

When Jesus saw their faith, He said to the paralytic, "Son, be of good cheer; your sins are forgiven you."  And at once some of the scribes said within themselves, "This Man blasphemes!"  But Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?  For which is easier, to say, 'Your sins are forgiven you,' or to say, 'Arise and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- then He said to the paralytic, "Arise, take up your bed, and go to your house."  And he arose and departed to his house.  Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.  As shown by the healing of the paralytic, faith is an indispensable condition for salvation.  In this particular healing, we must note that -- as my study Bible points out -- faith is collective as well as personal.  Here it is the faith of the paralytic's friends which also plays a role to help in his healing.  There are three signs of Jesus' divinity on display in today's reading.  First, that He knows the secrets of hearts (see 1 Samuel 16:7, 2 Chronicles 6:30).  Second, Christ forgives sins, which -- as the scribes know -- is a power which belongs to God alone.  Finally, Christ heals by the power of His word, an indication of His identity as the Word, through Whom the world was spoken into existence (John 1:1-3, Genesis 1:3).

We have spoken before of the indispensable power of faith that must be present in Christ's healings (see this reading and commentary).  But, what is interesting about today's reading, as my study Bible points out, is the nature of faith as not just individual, but also as collective.  That is, it works between us and among us, so that even the prayers of this man's friends availed him of Christ's healing power.  It is essential for us to understand this power of faith and prayer, as it forms a kind of circuit -- even a network, if you will.  There is a lot of modern understanding of networks, as our lives are filled with them through social media and all sorts of other tools of modern technology and our dependence upon them.  An ATM network for a bank is one such communication tool we rely on for our economies and commerce.  The internet is a network we all rely upon for myriad uses in communications of all types, be it between nations across the earth or individuals who need to communicate messages to one another, and everything in between, from business to military to commercial enterprises and information of all sorts.  In other words, the world today is reliant upon networks of all kinds.  But we rarely stop to think about how our faith also resembles one of these networks, as it also works in many ways.  To participate in the kingdom of God should invite us also to think about networks, and how one person's prayer may reach out to a saint who lived even many centuries ago, to God and to Christ, to the angels who watch over us, and all of this is contained in what it means to worship in spirit and truth (John 4:23-24).   When Jesus was asked by the Pharisees about the coming of the kingdom of God, He responded, "The kingdom of God does not come with observation; nor will they say, 'See here!' or 'See there!'  For indeed, the kingdom of God is within you" (see Luke 17:20-21).  In the Greek, the words for "within you" can mean both within and among.  In other words, I believe this can be understood as implying both.  That is, the Kingdom dwells within our hearts, both individually and collectively.  It exists within us, and it exists among us.  And thereby, as we can see from today's reading, it also exists between us, so to speak.  That is, one person's prayers and faith may communicate another's, bringing them closer to God by some unknown mechanism connected deep within us, within a "network" we might even call "spirit and truth."  Certainly the mysterious workings of the Holy Spirit, the Third Person of the Trinity, also work in this manner.  Jesus indicated so when He spoke to Nicodemus about Baptism, of being born of water and the Spirit.  He said, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.  Do not marvel that I said to you, 'You must be born again.'  The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit" (John 3:5-8).  This mysterious description of the work of the Spirit, even the elements of water and wind, suggest networks of flowing energy that we can't necessarily detect or see but nevertheless are always at work, within us and among us.  As Jesus says, we may "hear" it but it blows where it wishes and creates its effects (the words in both Greek and Hebrew for wind, breath, and spirit are the same).  Clearly our faith works together with the grace of God and God's holiness in mysterious ways, among and between us, connecting us all in unknown and unfathomably infinite ways to one another and even to the meanings in the word of God.  This is what faith is, and thereby, through the demonstration of the paralyzed man in today's reading, we must count on the idea that these mysterious networks and connections are at work in us when we pray and worship and otherwise practice our faith, seeking God's guidance for our lives, and even for those for whom we pray as well, and among whom we dwell.  Paralysis, in the viewpoint of our forebears, has been seen as likeness to sin:  it keeps us stuck somewhere.  We don't go forward.  In this perspective, we could liken it to a kind of immaturity, a place where we are stuck in our growth process.  To bring in God's energies of grace is to help to heal by getting us moving forward again, and repentance and forgiveness work hand in hand in this endeavor.  If we can pray for one another, we can also help one another to become "unstuck" and healed from our paralysis by coming closer to Christ.  Let us consider all the myriad ways faith works in its mysterious manners, and know that this is for us and within us, within us and among us.

 

 

I say to you, arise, take up your bed, and go to your house

 And again He entered Capernaum after some days, and it was heard that He was in the house.  Immediately many gathered together, so that there was no longer room to receive them, not even near the door.  And He preached the word to them.  Then they came to Him, bringing a paralytic who was carried by four men.  And when they could not come near Him because of the crowd, they uncovered the roof where He was.  So when they had broken through, they let down the bed on which the paralytic was lying.  When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you."  And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this?  Who can forgive sins but God alone?"  But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, "Why do you reason about these things in your hearts?  Which is easier, to say to the paralytic, 'Your sins are forgiven you,' or to say, 'Arise, take up your bed and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the paralytic, "I say to you, arise, take up your bed, and go to your house."  Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, "We never saw anything like this!"

- Mark 2:1-12

Yesterday we read that as soon as soon as they had come out of the synagogue in Capernaum where Jesus taught and cast out an unclean spirit, they entered the house of Simon and Andrew, with James and John.  But Simon's wife's mother lay sick with a fever, and they told Him about her at once.  So He came and took her by the hand and lifted her up, and immediately the fever left her.  And she served them.  At evening, when the sun had set, they brought to Him all who were sick and those who were demon-possessed.  And the whole city was gathered together at the door.  Then He healed many who were sick with various diseases, and cast out many demons; and He did not allow the demons to speak, because they knew Him.  Now in the morning, having risen a long while before daylight, He went out and departed to a solitary place; and there He prayed.  And Simon and those who were with Him searched for Him.  When they found Him, they said to Him, "Everyone is looking for You."  But He said to them, "Let us go into the next towns, that I may preach there also, because for this purpose I have come forth."  And He was preaching in their synagogues throughout all Galilee, and casting out demons.  Now a leper came to Him, imploring Him, kneeling down to Him and saying to Him, "If You are willing, You can make me clean."  Then Jesus, moved with compassion, stretched out His hand and touched him, and said to him, "I am willing; be cleansed."  As soon as He had spoken, immediately the leprosy left him, and he was cleansed.  And He strictly warned him and sent him away at once, and said to him, "See that you say nothing to anyone; but go your way, show yourself to the priest, and offer for your cleansing those things which Moses commanded, as a testimony to them."  However, he went out and began to proclaim it freely, and to spread the matter, so that Jesus could no longer openly enter the city, but was outside in deserted places; and they came to Him from every direction.

And again He entered Capernaum after some days, and it was heard that He was in the house.  Immediately many gathered together, so that there was no longer room to receive them, not even near the door.  And He preached the word to them.  Already in Mark's Gospel, Jesus' fame is widespread.  When He is back in Capernaum, all the people come to hear Him.  He is preaching in the family house of Simon Peter.  Let us note that He preached the word as His first priority upon return to the town.

Then they came to Him, bringing a paralytic who was carried by four men.  And when they could not come near Him because of the crowd, they uncovered the roof where He was.  So when they had broken through, they let down the bed on which the paralytic was lying.  When Jesus saw their faith, He said to the paralytic, "Son, your sins are forgiven you."   My study bible comments that this story tells us that faith is an indispensable condition for salvation.  It says that faith is collective as well as personal, as the faith of the faith of the paralytic's friends helped in his healing. 

And some of the scribes were sitting there and reasoning in their hearts, "Why does this Man speak blasphemies like this?  Who can forgive sins but God alone?"  But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, "Why do you reason about these things in your hearts?  Which is easier, to say to the paralytic, 'Your sins are forgiven you,' or to say, 'Arise, take up your bed and walk'?  But that you may know that the Son of Man has power on earth to forgive sins" -- He said to the paralytic, "I say to you, arise, take up your bed, and go to your house."  Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, "We never saw anything like this!"  My study bible points out that there are three aspects of Jesus' divinity which are shown in today's reading.  First, He knows the secrets of hearts (1 Samuel 16:7, 2 Chronicles 6:30).  Second, He forgives sins, which is a power that belongs to God alone, as the scribes say appropriately.  Finally, He heals by the power of His word.  In addition, Mark's Gospel here reveals another purpose of the Incarnation, and that is to forgive sins, which frees humanity from its bondage.  To forgive sins is a greater power than physical healing.   Therefore the easier task is to grant physical healing.  My study bible comments that although Christ is fully God and holds the authority to forgive, He also condescends to those who are gathered here, and heals this man in order to draw people to God, whom they glorified.

Lest we see only their hard-heartedness alone, let us understand and make a note of interest that the scribes are quite correct in thinking that only God can forgive sins.  While we human beings are, of course, commanded to forgive one another (Matthew 6:12), forgiveness of sin is a matter for God, for only God can truly judge.  Moreover, Christ will grant to His apostles the power to act as confessors (Matthew 16:19, 18:18; John 20:23), and in the tradition of the Church, the sacrament of confession was developed to help the faithful.  But the scribes, nevertheless, are correct in their understanding that only God forgives sins, and it might be helpful to us to understand how even with a correct understanding of God, we might yet remain too narrowly focused to see where God leads us.   These men know what they are about, they are the ones formally trained in an understanding of the Scriptures and educated to be experts.  But the entire nature of faith is one that is meant to expand us, to keep us growing -- and, related to that growth, to keep us changing.  As it is the period of Lent, it is a good time to think about change in the context of the nature of repentance, for repentance is often understood only as a method of undoing a definite "wrong."  But in this case, the need for repentance in these men is not to change their understanding that only God forgives sins.  Repentance -- which in the Greek means "change of mind" -- would indicate, in this case, that the scribes need to grow, and open their eyes to what and who, exactly, is in front of them.  While the faith of the friends of the paralytic is exemplary, the knowledge of these scribes is not leading them to an expanded and greater faith.  It is not leading them to an understanding of who Jesus is, nor the possibility of the Incarnation.  This leads us to understand why Jesus will say, "I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight" (Luke 10:21).  The faith of this crowd is in an important sense wiser than the wise and prudent scribes.  Their faith is a kind of understanding, an openness to the work of God in their midst that the scribes fail to know.  It says to us that there are instruments of knowledge and understanding that are outside of the intellectual sphere alone.  Discernment requires of us something more, more of ourselves -- that is, we are to use our intellectual capabilities in tandem and in service to a deeper set of perceptions, a more subtle capacity for understanding and apprehending knowledge.  Why is it that the friends of the paralytic have so much faith in Christ that they are willing to make all effort to bring their paralyzed friend to Him?  We may assume they are taking a desperate gamble, that they have no other hope, that they have heard all the news about the healing that He has done elsewhere.  While these things might be true, the text tells us something else.  The text tells us that Jesus Himself remarks upon their faith in Him, and that this is the operative power that sets all else in motion.  That means that this is more than a desperate gamble for healing of paralysis, because the first thing that Jesus does is not simply to heal the man physically, it is to forgive his sins.  This action on Jesus' part sets everything else in a particular order, in which physical healing is the easier, even secondary power at work.  The capacity for us to be truly bound by sin goes deeper than the physical, afflicting our souls and spirits, permeating our lives in so many ways and levels of existence.  But again, it takes a kind of understanding that goes beyond mere intellect, and is not limited to a "worldly" way of thinking to know this and to be aware of it within ourselves.  For this there is no substitute for faith, for an earnest desire to know God, and the humility it takes to strip all else away in seeking our communion with God.  That takes courage, even the boldness of these friends who help the paralytic.  In the history and tradition of the Church, paralysis has been viewed as analogous to sin.  When we are "chained" to a particular sin, we're stuck  We may endlessly repeat the same error, never moving forward or overcoming our own limitation.  We need to "change our mind," to find a new way, to broaden our own considerations not only of our capabilities and ways of doing things, but even in terms of our communion with God and where God might want us to go.  Any way you look at it, we are asked to grow and to expand, just as the circumstances of today's reading are placing a real demand upon the scribes which they are failing to meet, even in their correct understanding of forgiveness.  They fail to see what is in front of them, and Jesus complies by the miraculous sign of healing, which serves to glorify God.  Those who remain stuck will simply deepen their contempt for Jesus, the refusal of the presence and work of God.  Those who perceive will grow in faith, and not simply in seeking a miraculous sign.  Let us consider that we are always asked to grow, even possibly to be taken in a direction we find unthinkable.  But God takes us there through prayer and communion and love, for the Son has already been here with us, and is present to us in the heart, in prayer, in faith.  Jesus tells the paralytic, "I say to you, arise, take up your bed, and go to your house."  May we each be present with Him to do the same in our own lives, finding ourselves through His work in us.