I say to you, I have not found such great faith, not even in Israel!

 

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.  

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And he said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.

 

- Luke 7:1–17 

 

 We have been reading through Jesus' Sermon on the Plain, in Luke's Gospel (beginning with Tuesday's reading).  Yesterday we read that Jesus added a parable to His teachings:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.  But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

  Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.   My study Bible says that this centurion, a Roman Gentile, is unusual in his devotion to the Jews.  It notes for us his remarkable characteristics.  He is compassionate, he loves God and God's people; he has humility; and also possesses great faith, as remarked upon by Jesus.  

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And he said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.  In the Gospels, there are three recorded resurrections performed by Christ (see also Luke 8:41-56; John 11:1-44).  My study Bible says that they confirm the promise given to the prophet Ezekiel that god will one day open the graves and raise all the dead (Ezekiel 37:1-14).  Many people have exercised authority over the living, my study Bible says, but only the Son of God "has power over both the living and the dead" (quoting from the Eastern Orthodox funeral service).  While Christ has power through His word alone (John 11:43), here it's observed that He also touched the coffin to show that His very body is life-giving.  Moreover, according to St. Ambrose of Milan, this event prefigures Christ's own Resurrection. Mary will weep for Jesus at the Cross, but her tears will be turned to joy by the Resurrection.  Here, a widow's only son is raised from the dead, and this puts an end to her weeping.

 

I find myself intrigued by the good qualities of this centurion which my study Bible describes.  It notes that the centurion, a Roman Gentile, is unusual in his devotion to the Jews.  Moreover, the qualities he displays include compassion, and a love for God and God's people.  He is also humble.  And Christ Himself praises the centurion's remarkable faith ("I say to you, I have not found such great faith, not even in Israel!" )  Perhaps we might ask ourselves why we hear about this remarkable Roman centurion at this point in St. Luke's Gospel, for it is, indeed, an event to open our eyes when even Jesus points out a faith greater than any He's found in Israel!  One might begin with the events of our recent readings, in which Jesus has chosen His twelve apostles from among His disciples, and given the Sermon on the Plain, which is roughly similar to the Sermon on the Mount although not as extensive.  For in so doing, He has conveyed the gospel message that the apostles are to take out first throughout Israel, but eventually throughout the known world.  So, immediately after giving us all His gospel, Jesus encounters this centurion, who is not only Roman and a Gentile, but even an official of the hated Roman colonial regime which occupies Israel.  If this man's faith surpasses any Jesus has found in Israel, just imagine what that portends for the gospel message which will be sent out to all of the world.  One aspect of this man's faith is -- almost surprising in and of itself -- his understanding of authority and how it works.  Let us note here that Jesus' most persistent accusation and questioning will be over His authority to do the things He does.  He teaches with authority.  When He cleanses the temple in Jerusalem, the first question the religious leaders will bring to Him is the demand to know from where He got the authority to do so, and who gave that authority to Him.  But this man of authority, the centurion (who is a captain or commander over one hundred Roman soldiers) fully invests himself with unquestioned faith in Jesus' authority.  He has no problem giving over his trust entirely, perhaps even instinctively, to Jesus and Jesus' ability to command with authority.  Perhaps we're to understand that a man of authority, rank, and hierarchy in a chain of command like this centurion can recognize the same in Christ.  The centurion serves the emperor, and has a chain of command below and above himself; so he seems to automatically assume Christ has as well.  And this kind of almost instinctive trust is one aspect of faith.  The other qualities that make the centurion a remarkable man are also indispensable for Christian faith and the living of our faith:  he is compassionate, he loves God and God's people, and he is humble.  He has the humility of a man who understands authority and rank, and does not hesitate to put trust in another's authority whom he recognizes.  In the Gospels of St. Matthew and St. Mark, Jesus will teach the apostles about the use of power in the Church by citing for negative contrast the example of the Gentiles.  Jesus teaches, "You know that the rulers of the Gentiles lord it over them, and those who are great exercise authority over them. Yet it shall not be so among you; but whoever desires to become great among you, let him be your servant. And whoever desires to be first among you, let him be your slave—just as the Son of Man did not come to be served, but to serve, and to give His life a ransom for many" (Matthew 20:25-28; see also Mark 10:42-45).  Therefore, the example of this centurion, which is based so primarily upon his understanding and recognition of authority, is that much more remarkable.  For this Gentile Roman is cited as a splendid example of one who uses authority well and properly and in service to what is great faith in the sight of Jesus Christ.  Let us consider today what constitutes authority and its proper use, for here we have a great example as provided for us in the Gospels.  His respect for faith, his love of God, his service to God's people, his proper humility, and especially his recognition of Christ's authority -- all of these things turn for us this representative of the hated Roman occupiers and their military might into a splendid example of a Christian soldier, and one to make even Jesus marvel.   Let us consider what he is so willing to serve, and how he serves. 

 

 

 

Bear fruits worthy of repentance

 

 Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.  And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying:

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.

Every valley shall be filled

And every mountain and hill brought low; 

The crooked places shall be made straight

 And the rough ways smooth;

And all flesh shall see the salvation of God.'"

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then the tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." 

 

- Luke 3:1-14 

 

Our most recent lectionary posts followed what is known as Christ's Farewell Discourse, spoken to the apostles at the Last Supper.  Jesus' final words in that discourse (just prior to His High Priestly Prayer) were, "A little while, and you will not see Me; and again a little while, and you will see Me, because I go to the Father."  Then some of His disciples said among themselves, "What is this that He says to us, 'A little while, and you will not see Me'; and, 'because I go to the Father'?"  They said therefore, "What is this that He says, 'A little while'?  We do not know what he is saying."  Now Jesus knew that they desired to ask Him, and He said to them, "Are you inquiring among yourselves about what I said, 'A little while, and you will not see Me; and again a little while, and you will see Me'?  Most assuredly, I say to you that you will weep and lament, but the world will rejoice; and you will be sorrowful, but your sorrow will be turned into joy.  A woman, when she is in labor, has sorrow because her hour has come; but as soon as she has given birth to the child, she no longer remembers the anguish, for joy that a human being has been born into the world.  Therefore you now have sorrow; but I will see you again and your heart will rejoice, and your joy no one will take from you.  And in that day you will ask Me nothing.  Most assuredly, I say to you, whatever you ask the Father in My name He will give you.  Until now you have asked nothing in My name.  Ask, and you will receive, that your joy may be full.These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father.  In that day you will ask in My name, and I do not say to you that I shall pray the Father for you; for the Father Himself loves you, because you have loved Me, and I have believed that I came forth from God.  I came forth from the Father and have come into the world.  Again, I leave the world and go to the Father."  His disciples said to Him, "See, now You are speaking plainly, and using no figure of speech!  Now we are sure that You know all things, and have no need that anyone should question You.  By this we believe that You came forth from God."  Jesus answered them, "Do you now believe?  Indeed the hour is coming, yes, has now come, that you will be scattered, each to his own, and will leave Me alone, because the Father is with Me.  These things I have spoken to you, that in Me you may have peace.  In the world you will have tribulation; but be of good cheer, I have overcome the world."

 

  Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene . . .    My study Bible tells us that Herod ruled Judea from 37-4 BC.  He was also called "Herod the Builder" for his many building projects, the most famous and impressive of which was the expansion and refurbishing of the Second Temple, so that it became known in its time as one of the seven wonders of the world.  My study Bible comments that Luke mentions Herod to pinpoint the historical date of the birth of Jesus Christ.  It adds that an ancient prophecy of Jacob indicated the Messiah would come when a king ruled who was not from the tribe of Judah (Genesis 49:10).  Herod was a non-Jew who called himself the king of Judea, and so expectations were that the coming of Christ was surely at hand.

 

 . . . while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.  Regarding the high priests, my study Bible notes that Caiaphas was now the sole high priest, but people also recognized the continuing power of his father-in-law Annas, a previous high priest who had been deposed by the Romans.  John the son of Zacharias is St. John the Baptist.

 

 And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins . . .   My study Bible comments here that the call to repentance was traditional for prophets.  John's baptism, it says, did not grant remission of sins once and for all.  But it prefigured and prepared people for the baptism of Christ which was to come (see Romans 6:3-11).  John is a figure of the Law in that, like the Law, he denounced sin but could not remit (or literally "put away") sin.  Both John and the Law, my study Bible tells us, point to the One who can remit sin.  

. . . as it is written in the book of the words of Isaiah the prophet, saying:  "The voice of one crying in the wilderness: 'Prepare the way of the LORD; Make His paths straight.  Every valley shall be filled and every mountain and hill brought low; The crooked places shall be made straight and the rough ways smooth; And all flesh shall see the salvation of God.'"   John quotes from Isaiah 40:3-5, ascribing to himself this role of the voice of one crying in the wilderness.  

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to  flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that god is able to raise up children to Abraham from these stones.  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then the tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages."   My study Bible comments on this passage that, while parents and ancestors help impart piety and holiness, ancestry itself does not make one worthy of God.  Each person in every generation must do as John says; that is, bear fruits worthy of repentance.   These stones are symbolic of the Gentiles who would become children to Abraham through faith in Christ (Romans 4:16-18). 

What does it mean to become children of Abraham?  This is a question central to the Gospels and to the Christian faith.  For we, as Christians, are also called children of Abraham (as St. Paul writes in Romans 4).  There, St. Paul makes it clear that those who are children of Abraham are those who are "like Abraham."  That is, like Abraham, they are those whose righteousness is justified by faith.  For, if we consider that Abraham himself lived before the Law was given to Moses, he could not be justified by the Law.  Instead, Genesis 15:6 tells us of Abraham that "he believed in the Lord, and He accounted it to him for righteousness."  This is what it is to be "justified by faith."  But in pursuing this understanding, we also have to consider just what faith is.  Is it just a set of principles we state that we believe are true?  According to the whole of the Bible, this is not what faith is, for faith can't be separated from living that faith, actually doing the things our faith (or "trust" in God) calls us to do.  It's the same as proclaiming our love for someone or something.  If this love does not prompt us to live its values and meaning, if we neglect our pledge of love, then what is love?  Declarations do not make love, "belief" does not make love.  Love is what we do, and faith is also what we do, what we live.  This principle is exemplified in John the Baptist's teaching to those whom he calls to repentance in today's reading.  What it is to "bear fruits worthy of repentance" is shown in John's answers to the people who ask, "What should we do?"  To the people, he instructs they must share charitably with those who are without, to the tax collectors he teaches not to engage in the common practice of extortion, but to collect only what is appointed.  The soldiers he instructs to make no false accusation or intimidation (and thereby take a bribe), "and be content with your wages."   These are all actions, works, fruits; even to refrain from doing something evil is an action.  To have faith is not simply a mental exercise.  For to have faith in God is to be obedient to God, to respond to God's call to us, which appears in some way in every conscience, "written in the heart" as St. Paul says in Romans 2.  In St. John the Evangelist's First Epistle, he writes to his flock about judgment, and of the discernment of knowing Christ.  He makes this intriguing statement, speaking of Christ, "If you know that He is righteous, you know that everyone who practices righteousness is born of Him" (1 John 2:29).  We come back over and over again to this question of righteousness, and John supplies us with this sense of choosing what (or Whom) we align with, the "energies" by which we live, that determine what we do, the life in which we participate.  But in his words, we "practice righteousness," just as the Baptist tells the people, the tax collectors, the soldiers.  So let it be also with us.  For we also today must "prepare the way of the Lord" -- if in our hearts, then in the way we live our lives, as did Abraham.

 

 

 

 

 

Do not weep

 

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region. 

 

- Luke 7:1–17 

 

Yesterday we read the final reading in the Sermon on the Mount.  Jesus told a parable:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks.  But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great." 

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.  My study Bible comments that this centurion, who is a Roman Gentile, is unusual in his devotion to the Jews.  It's important to note his characteristics:  he has compassion, a love for God and God's people, humility, and also great faith. 

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.   This is one of three resurrections performed by Jesus that are recorded in the Gospels.  See also Luke 8:41-56; John 11:1-44.  My study Bible suggests that they confirm the promise given to the prophet Ezekiel that God will one day open the graves and raise all the dead (Ezekiel 37:1-14).   It notes that there are may who have exercised authority over the living.  But only the Son of God "has power over both the living and the dead" (quoting from the Orthodox funeral service).  While Christ has power even through His word alone (John 11:43), here He also touched the coffin, which shows that His very body is life-giving.  Moreover, this event prefigures His own Resurrection.  My study Bible notes the commentary of St. Ambrose of Milan, who writes that as Mary would weep for Jesus at the Cross, yet her tears would be turned to joy by the Resurrection, here a widow's only son is raised form the dead, which puts an end to her weeping.  

In the two stories coupled in today's reading, Jesus restores to two people a person who is dear to them, a beloved one.  In the case of the first story, that of the centurion, what we're told is that this is a man of authority who clearly recognizes the authority in Jesus.  The centurion's servant, we're told, was dear to him.  The word translated as dear has as its root a word that means "honor."  That is, the servant is highly honored, valued, precious to the centurion.  In modern Greek usage, it has come to mean trustworthy, another important aspect of what it is to be a valued and precious servant.  The centurion clearly does not want to lose him.   Let's note that the centurion himself is also valued in the community, and considered honorable and trustworthy by the people, who praise that he is "deserving, for he loves our nation, and has built us a synagogue."  In turn, he trusts in Christ, clearly having faith in the authority apparent to him in Christ.  Jesus says, "I say to you, I have not found such great faith, not even in Israel!"  We remember that the word for faith has at its root the word for "trust."  These are important things to observe and understand about the centurion, and a key to how Christ views our own faith.  How do we view Christ's authority?  Do we trust in it?  The second story is about the woman called the widow of Nain.  This story appears only in Luke's Gospel.  In this case, the person at the center of the story is as far away from the centurion in terms of social status and power as one could get.  She is a widow, and not only is she a widow, but she has lost her only son, the sole source of her support in the world.  The crowd is with her, presumably mourning, and Christ is -- as He is many times in the Gospels -- moved with compassion for her.  He tells her, "Do not weep."   These actions are also found in echoes in the story of the raising of Lazarus (John 11:1-44); Jesus is moved by this weeping woman, He has compassion for her, and seeks to comfort and take away her weeping.  Notice the tender movement in this healing, almost understanding:  rather than healing from a distance or merely with a word, Jesus first came and touched the open coffin,  and only then did He give a command, "Young man, I say to you, arise."  And the sound of Christ's voice and command is truly a scene that reminds us of the ultimate, universal resurrection, when this young man sits up and begins to speak.  So we have both the universally astonishing -- and yet the tender also -- in this resurrection story, for of course, the widow has back her precious son, a deeply intimate joy.   Each one rewarded in the particular way he and she are found by Christ.  In Psalm 18, we read:  "With the merciful You will show Yourself merciful; with a blameless man You will show Yourself blameless; With the pure You will show Yourself pure; and with the devious You will show Yourself shrewd. For You will save the humble people, but will bring down haughty looks."   With the authoritative, He is authority; with the tender, he is merciful; but in each case restoring life and giving what is precious back to one who loves and who mourns.  "Do not weep," Jesus says to the widow of Nain.  In so doing, He gives us all cause for joy, and the recognition of His authority of life over death.

Lo, I am with you always, even to the end of the age

 

 Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.  When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.'  And if this comes to the governor's ears, we will appease him and make you secure."  So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.  

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."  Amen.

 

- Matthew 28:11-20 

 

Yesterday we read that after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb where Christ had been buried.  And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it.  His countenance was like lightning, and his clothing as white as snow.  And the guards shook for fear of him, and became like dead men.  But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified.  He is not here; for He is risen, as He said.  Come, see the place where the Lord lay.  And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him.  Behold, I have told you."  So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word. And as they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!"  So they came and held Him by the feet and worshiped Him.  Then Jesus said to them, "Do not be afraid.  Go and tell My brethren to go to Galilee, and there they will see Me."

 

  Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.  When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.'  And if this comes to the governor's ears, we will appease him and make you secure."  So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.   My study Bible comments that this lie about the disciples stealing Christ away is absurd.  The disciples were afraid and had all gone into hiding.  Moreover, most of them went on to suffer terrible persecution and martyrdom.  It's simply unthinkable that they would have willingly endured such sufferings over a known fallacy.

 

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth."  Here Christ declares that the authority that was His by nature in His divinity is now possessed by His glorified human nature.  My study Bible adds that this human nature has now trampled the final enemy -- which is death (1 Corinthians 15:20-28).  

 

"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, . . . "  This statement by Christ is called the Great Commission.  It is our Lord's final commandment given on earth.  My study Bible says that it is to be lived out in the Church until Christ returns again.  To make disciples cannot be done in the strength of human beings, but only in the power of God.  The power of the Resurrection is not simply for Jesus Himself, but it is given to all believers for Christian life and mission.  

" . . . baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."  Amen.  My study Bible comments that Christ Himself is present in each believer and in the Church always, both personally and in the Holy Spirit, because neither can be separated from the other.  To the end of the age, my study Bible says, does not by any means imply that we will be separated from Christ at the end of the world.  He is with us now, and forever, and unto the ages of ages.  Amen.

It is truly remarkable to consider that, from Christ's words here, so many countless generations and people have been inspired to follow His last command.  But even more important is the understanding that He is with us always.  My study Bible comments that the power of the Resurrection is not simply for Jesus Himself, but it is given to all believers for Christian life and mission.  So the power of God's creation, of life and renewal, is with us also.  In Revelation 21:5 we read that the One who sat on the throne, who is Christ in His risen authority, says, "Behold, I make all things new."  In the verbal tense of the Greek, this is literally translated, "I am always making all things new."  And this is truly the power of Resurrection present with Christ at all times in our lives.  It is the power to remit sins, to repent ("change of mind"), to be transfigured and transformed in the light of Christ and through the power of the Holy Spirit.  And we should not forget, either, that where One Person of the Trinity is, all are present.  Since Christ's death and Resurrection, the world has changed immeasurably due to the life given to us by Christ.  We cannot count the ways in which His life, death, and Resurrection has given us the foundation of life as we know it, and the things that we value and perhaps take for granted.  As we go forth in faith, we should have confidence that Christ is still at work, within us and among us, and that so long as the world exists, it will be so.  While we may witness things and events in the world that terrify or scandalize, we must keep in mind that Christ Himself has also prophesied for us that such things will continue to the end of the age.  What is important is keeping our faith, continuing to worship, and practicing our faith by living faithfully, by doing the things that He has taught.  So long as life continues, so will this mission of the Church -- and of each one who makes up the Body of Christ -- in each facet of life, from the great to the small.  We don't need to live "grand" lives for this to be so, for Christ's power works through the small and the weak (see 2 Corinthians 12:8-10).  Effectively, throughout the centuries of Christian life, it is simplicity that enables us to most clearly see our way through the grace of God we may perceive, and such has been the pursuit of those monastics who have dedicated their lives to Christ, and through constant prayer.  In applying these teachings to our present time, let us consider the proliferation of images to imitate and consume with which we are constantly bombarded, especially through the internet.  We don't always know the influences present to us and to our children, we don't always understand clearly whatever manipulative messages and techniques may be used.  But we can be assured, through our own emphasis on prayer and worship -- and on the power of simplicity and humility and truth -- that we will find our way properly for the gospel to be preached and to be lived.  Our lives are still intertwined with the power to be always making all things new, the life, death, and Resurrection of Christ -- and His glorified human nature, so that we may follow, unburdened of sin and death and to enter into and participate in His glorious life.  Let us not live by appearances, but by an understanding that it is through this power that our lives in this world are transfigured, transformed, and that grace is always present to us in our lives.  Ultimately, all authority is invested in Christ.   Let us rely upon our faith.  

 

 

If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let Me go

 

 Now the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 

- Luke 22:63-71 

 

Yesterday we read that Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?  When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness."  Having arrested Him, they led Him and brought Him into the high priest's house.  But Peter followed at a distance.  Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.  And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."  But he denied Him, saying, "Woman, I do not know Him."  And after a little while another saw him and said, "You also are of them."  But Peter said, "Man, I am not!"  Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."  But Peter said, "Man, I do not know what you are saying!"  Immediately, while he was still speaking, the rooster crowed.  And the Lord turned and looked at Peter.  Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times."  So Peter went out and wept bitterly.

 

  Now the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.  For commentary on this, we need only go to St. Peter's own words, for which yesterday's reading serves as illuminating backdrop.   St. Peter writes of Jesus that "when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously" (1 Peter 2:23).   St. Cyril of Alexandria comments, "This One is despised as one of us, patiently endures beatings, and submits to the ridicule of the wicked. He offers himself to us as a perfect pattern of patience. He rather reveals the incomparable greatness of his godlike gentleness" (Commentary on Luke, Homily 150).

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go."  My study Bible says here that Jesus asked many questions of the Jewish leaders which they refused to answer, because doing so would have meant confessing Him as the Christ (Luke 20:4-7; Matthew 22:41-46; Mark 3:4).  

Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."  By this claim, Christ declares Himself to be equal with God.  The leadership clearly understands this.

We notice Christ's peaceful and longsuffering behavior when abused by the soldiers.  But it seems to me more accurate to understand Christ's behavior as that which has as its basis what is truly effective and what is not.  In terms of responding to this abuse, it would do Him little good, even in a pragmatic sense.   Jesus is the One who has taught us, "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6).  Apparently He has gauged, we might assume, that no one would benefit, not even the soldiers, by His responding in a more open and assertive way.  He makes this clear in the verses that follow, when He says to the religious leaders in response to their question:  "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go." Jesus has assessed the circumstances, and He understands well what is happening and who these men are.  If it were possible that through His words He could teach, or could save any of them -- the religious leadership or the soldiers who beat and mocked Him -- we may be confident, judging by all of His previous behavior, that He would do so.  Clearly He has decided that none of these are receptive to the truth He has to tell, and which He has given to the world through His ministry.  When Jesus answers their next question, "Are You then the Son of God?" by saying, "You rightly say that I am," He does so with the full knowledge of the result -- they will vilify Him as a blasphemer.  But Jesus has understood long before this what He would be walking into, and what His Passion is going to be.  He has known that He will suffer, and has warned His disciples several times what was to come (Luke 9:21-22, 43-45; 18:31-33).  But there is something here that asks us to delve more deeply into what is happening.  We view an injustice, and we view abuse -- an innocent Man being railroaded by those who feel their power and authority is threatened.  But the "more" that might not be obvious is what kind of a fight Jesus has entered into with His public ministry, and with the Kingdom He brings into the world and leaves to us.  This is a Kingdom that carries with it a spiritual battle, something more deeply true than any kind of a side that would fight in a material way.  He has said, "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here" (John 18:36).  He has also said, "Do not think that I came to bring peace on earth. I did not come to bring peace but a sword" (Matthew 10:34).  His Kingdom and His sword are one and the same thing:  they are truth.  He has come to bring spiritual truth to the world -- and the battle is a spiritual one between that truth and lies.  That is, the spiritual truth of a God who loves us and wants what is best for us, the truth about who Christ is, and the lies that would darken that light.  So Jesus' very measured responses to what might outrage us under even "normal" circumstances (let alone the unique circumstance here and in the faith that Jesus is Christ the Son), comes as a part of that "good fight" which is "against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).   So, therefore, we must see Christ's response on these terms.  For Christ's fight is not one of material might and manipulation, but one of truth -- and everything He does, including going as He goes to His Passion, is in service to that fight for truth, which is a spiritual battle.  So while He looks like He's not "fighting back" on worldly terms, He is fight the good fight with truth.  He won't waste His words on those for whom they will be meaningful, but leaves a more sure judgment and power to God, as St. Peter writes in our quotation above,   Jesus has "committed Himself to Him who judges righteously."   This is the deeper and bigger picture, the one we miss if we fail to understand the true battle, which still rages and in which -- whether people know it or not -- this world remains caught.  When Christ fights, it's not with weapons of conventional war, but with weapons of truth.  And when we follow Him, so we must engage and participate in the same battle.  It's one thing for people to engage in what we call fighting or argument or battle for its own sake.  But to enter into spiritual battle is simply to tell the truth, to stand in its grace, to follow where it leads, and to accept even the patience and forbearance which Christ embodies here in today's reading.  For He is not fighting in any conventional sense, He is telling the truth.  If we fail to see the greater result, the bigger battle, and the spiritual reality of God, we will fail to understand.  We won't see the protective justice systems which have evolved in our nominally Christian societies to protect the rights of the innocent.  We won't see the principle of human freedom which has evolved out of an overwhelming sense of what Christ has taught us and stood for.  We won't see the therapeutic benefits of forgiveness, and we might not even have any notion of what it is to be gracious, even to receive an "unmerited" mercy for its own sake.  But Christ's truth yet remains despite the darkness which doesn't comprehend it, and we still must stand in the light.  What looks like fighting remains simply just, in that we remain in the truth, following Him.

 

 

 

When the Lord saw her, He had compassion on her and said to her, "Do not weep"

 

 Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.

 

- Luke 7:1-17 

 

In our recent readings, Jesus has been preaching what is called the Sermon on the Plain (as Luke tells us that He "stood on a level place").  Yesterday, we read the final teachings in this sermon, which began with a parable:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks. But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock.  But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell.  And the ruin of that house was great."

 

  Now when He concluded all His sayings in the hearing of the people, He entered Capernaum.  And a certain centurion's servant, who was dear to him, was sick and ready to die.  So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant.  And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, for he loves our nation, and has built us a synagogue."  Then Jesus went with them.  And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof.  Therefore I did not even think myself worthy to come to You.  But say the word, and my servant will be healed.  For I also am a man placed under authority, having soldiers under me.  And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it."  When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!"  And those who were sent, returning to the house, found the servant well who had been sick.   My study Bible comments that this centurion, who is a Roman Gentile, is unusual in his devotion to the Jews.  It takes note of his greatly worthy characteristics.  He is compassionate (his servant was dear to him), and has love for God and God's people (he loves our nation, and has built us a synagogue).  He is humble in his deference to Christ (Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof).  Finally, he shows great faith in his confidence in Christ and Christ's authority and power (Jesus says, "I say to you, I have not found such great faith, not even in Israel!").

 

 Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd.  And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow.  And a large crowd from the city was with her.  When the Lord saw her, He had compassion on her and said to her, "Do not weep."  Then He came and touched the open coffin, and those who carried him stood still.  And He said, "Young man, I say to you, arise."  So he who was dead sat up and began to speak.  And He presented him to his mother.  Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and, "God has visited His people."  And this report about Him went throughout all Judea and all the surrounding region.  My study Bible tells us that this is one of three resurrections performed by Christ which are recorded in the Gospels (see also Luke 8:41-55; John 11:1-44).  It notes that these resurrection stories confirm the promise given to the prophet Ezekiel that God will one day open the graves and raise all the dead (Ezekiel 37:1-14).  Many people have exercised authority over the living; but only the Son of God "has power over both the living and the dead" (quoting from the Eastern Orthodox funeral service).  While Christ has power through His word alone (John 11:43), here He also touched the coffin to show that His very body is lifegiving.  According to St. Ambrose of Milan, this even also prefigures Christ's own Resurrection.  As Mary would weep for Jesus at the Cross, yet her tears would be turned to joy by the Resurrection; here a widow's only son is raised from the dead, putting an end to her weeping.  

 

 It's interesting to note the differences in the two stories given in today's reading.  The first is that of the centurion and his servant.  This centurion is wise in the ways of the institutions of the world and their protocols.  He's a commander of men within a distinct hierarchy in the supreme military of the time, one that revolutionized the notion of order.  He is also very humble, respectful of the Jews and their faith, and also of Jesus Christ.  Let us note that the text tells us that his servant is dear to him.  Not only is he respectful of the Jews and of Jesus, he also has compassion in his relation to his servant.  This is not a man for whom those under his command or in his household are interchangeable underlings.  In short, his respect and compassion show us his regard for community, his righteousness.  But it is noteworthy that in the case of that healing, he sends emissaries, the elders of the synagogue, to plead his case to Jesus.  He is both prudent and respectful.  And if we look closely, to send the elders of the Jews to Jesus is to ask others, in this sense, to intercede in prayer for him.  This intercession by others who've been asked to do so is simply magnified by the great trust, respect, and honor that the centurion shows to Jesus subsequently.  So much so, that Jesus proclaims to all, "I say to you, I have not found such great faith, not even in Israel!"  But in the story of the widow of Nain, an entirely different process happens.   In that case, Jesus comes upon the funeral of the only son of a widow, and when the Lord saw her, He had compassion on her.  It's not the only time in the Gospels when Jesus is moved with compassion by the sight of women weeping over their departed.  In John 11:32-36, we may see Jesus' response to the sight of Mary (the sister of Lazarus) weeping, and all the mourners with her.  In this case, Mary is no stranger, and, as is noted in the text, Jesus loved Lazarus and his sisters.  But there is another similarity here, in that the sisters have lost their only brother -- who is presumably the male head of the household; and the widow of Nain has lost her only son.  In terms of worldly authority and power, she is among the least of the world -- and so quite the opposite of the centurion.  I think that we have to appreciate the economics of the time, for even today in the most developed of countries, despite social and economic changes, the presence of a loving male protector and provider in a household still makes a great difference to all concerned.  In this case, we can presume that she was dependent upon this only son for many things, including a place of honor in the household.  In John's Gospel, we should be sensitive to the fact that, at the Crucifixion, Jesus left His mother in care to His "beloved disciple," John, whereupon John immediately took her to his own home (John 19:25-27).   So these two healings, paired together, tell us something essential.  Regardless of how we come to Christ, whether we are outsiders or insiders, whether we are people of authority or those without any power at all, whether others are praying for us or we feel alone and abandoned, God sees us.  God hears, and God responds.  It is most essential to observe how Christ is the God who sees, because He both notices and praises the centurion for his faith, and has compassion when He sees the weeping widow of Nain.  What this teaches is that regardless of how we come to Christ, or where we are in terms of faith, whether we are great or small, or even when we think God is absent -- God is always watching.  Christ is the Lord who sees, the one whose compassion means He knows our hearts and also our sorrows.  In the text the word translated as compassion comes from the Greek word for spleen, but means a depth of feeling in the core of the body, in one's "gut," so to speak.   When Jesus is moved with compassion He is deeply affected, even physically so, and not simply a detached observer.  He is a God who feels what we feel.  Indeed, in the compassion of the saints and of our Lord we might consider that there are times when we are numb, but the One who knows our hearts feels for us what we cannot feel.  Let us remember the Lord who is with us always.

 

 

So the people asked him, saying, "What shall we do then?"

 

 Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed.

* * *

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.  And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying:

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.

Every valley shall be filled

And every mountain and hill brought low;

The crooked places shall be made straight

And the rough ways smooth;

And all flesh shall see the salvation of God.'"

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to  raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  

 

So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then the tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." 

 

- Luke (1:1–4) 3:1–14 

 

On Saturday, we read the final reading in John chapter 12, as Jesus spoke at the Passover Feast after His Triumphal Entry:   Then Jesus cried out and said, "He who believes in Me, believes not in Me but in Him who sent Me.   And he who sees Me sees Him who sent Me.   I have come as a light into the world, that whoever believes in Me should not abide in darkness.  And if anyone hears My words and does not believe, I do not judge him; for I did not come to judge the world but to save the world.  He who rejects Me, and does not receive My words, has that which judges him -- the word that I have spoken will judge him in the last day.  For I have not spoken on My own authority; but the Father who sent Me gave Me a command, what I should say and what I should speak.  And I know that His command is everlasting life.  Therefore, whatever I speak, just as the Father has told Me, so I speak."

 

  Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, that you may know the certainty of those things in which you were instructed.  My study Bible comments that although Luke was not a disciple from the beginning, he has perfect understanding of the gospel because his sources were the apostles themselves, the eyewitnesses of Christ.  Luke wrote his Gospel to Theophilus, who was a prominent Gentile who had received Christian instruction (see also Acts 1:1).  It cites St. Ambrose, who notes that Theophilus can simply mean any "lover of God," and therefore he writes, "If you love God, it was written to you."

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness.   As in the beginning of his Gospel (see Luke 1:5), Luke is careful to note the historical setting of the events his Gospel narrates.  My study Bible comments that an ancient prophecy of Jacob indicated the Messiah would come when a king ruled who was not from the tribe of Judah (Genesis 49:10).  Jesus was born under the ruler of Herod the Great, who was a non-Jew who called himself king of the Judea.  Now at this beginning point of Christ's ministry, while John the Baptist is preaching his own call to repentance in preparation for Christ, Herod's sons rule as tetrarchs.  Herod the tetrarch of Galilee is also known to us as Herod Antipas.  Caiphas was now the sole high priest, but people also recognized the continuing power of his father-in-law Annas, a previous high priest who was deposed by the Romans.

And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins . . .  My study Bible comments that the call to repentance was tradition for prophets.  John's baptism did not grant remission of sins once and for all, but prefigured and prepared people for the baptism of Christ which was to come (see Romans 6:3-11).  John is a figure of the Law in that, like the Law, he denounced sin but could not remit (literally "put away") sin.  Both John and the Law point to the One who can remit sin.  

 

. . . as it is written in the book of the words of Isaiah the prophet, saying:  "The voice of one crying in the wilderness:  'Prepare the way of the LORD; Make His paths straight.  Every valley shall be filled and every mountain and hill brought low; The crooked places shall be made straight and the rough ways smooth; And all flesh shall see the salvation of God.'"  The voice of one crying in the wilderness (as quoted here from Isaiah 40:3-5) is ascribed by John the Baptist to himself, in his role in the story of the Christ, in John 1:23. 

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers!  Who warned you to flee from the wrath to come?  Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.'  For I say to you that God is able to  raise up children to Abraham from these stones.  And even now the ax is laid to the root of the trees.  Therefore every tree which does not bear good fruit is cut down and thrown into the fire."  My study Bible comments that while parents and ancestors help impart piety and holiness, ancestry itself does not make one worthy of God.  It notes that each person in every generation must bear fruits worthy of repentance.  Stones symbolize the Gentiles who would become children to Abraham through faith in Christ (Romans 4:16-18).  

So the people asked him, saying, "What shall we do then?"  He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise."  Then the tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?"  And he said to them, "Collect no more than what is appointed for you."  Likewise the soldiers asked him, saying, "And what shall we do?"  So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages."   Like Jesus' teaching about Judgment in the parable of the sheep and the goats in Matthew 25:31-46, John the Baptist counsels compassion as a standard rule for behavior and living a life of repentance.  Those who are well-to-do should share with the poor.  The tax collectors, who frequently practiced extortion as a matter of course, are told to do their job honestly and collect no more than their appointed share.  The soldiers serving Rome frequently did the same, and so could use their rank to intimidate and extort; they also are to be content with their wages.  

Let us make an immediate observation about John the Baptist's teachings to those who ask him what they should do to practice repentance in preparation for the Lord.  While our immediate commentary was on its entrenched prescription of compassion, which is so elegantly echoed by Christ in the parable of the sheep and the goats, and His specific prescriptions of visiting those who are sick, or hungry, or in prison (Matthew 25:31-46), we might also make another observation about them, and that is that -- yes, while all are acts which involve compassion -- they also involve sacrifice.  In other words, John tells the people to share with those who have less than they do; he tells the tax collectors to collect only what they can do honestly and without extortion, and the same thing he tells to the soldiers:  to do without the extra they can collect through dishonest, manipulative, and violent means.  (It would seem that the latter was quite a standard practice.)  He was telling them -- and also us, today -- that the decent and humble behavior that goes with honor is an important part of repentance, of living as though we expect the Lord at any minute and are aware of His power of judgment.  This might not seem like great, heroic expectation, nor is it highly exciting or ambitious, but it is the stuff of living a decent life and being as honest as we can within our particular sphere of where we are and who we are in the world.  In these days of competition about whose "wokeness" is greater, whose sense of compassion can be publicly expressed so as to elicit the most approval and good public relations, we can look to John the Baptist's more modest prescriptions about doing the best we can in the ways our jobs and lives permit as something more reasonable and bearing the hallmarks of truth and familiarity with the reality of people's lives in a much deeper way than today's media often allow us to think about.  We don't need a special secret superpower to be the kind of responsible person to God that John says we can be.  Neither do we need to spread the word about our good deeds to the whole world.  In fact, in John's more realistic picture of life here, we might be better off if we do not do that.  While John sought to prepare people for Christ, for the gospel message and for Christian baptism, his realistic teaching to the people who ask him for help puts us in mind of an event broadcast around the world today, the funeral of Queen Elizabeth II.  While attitudes about the British monarchy in particular or monarchy in general may vary, Queen Elizabeth -- at least for today -- is being praised for her capacity for self-denial in responsibly discharging her duties in her position.  She seems never to have openly taken sides in a political dispute among her subjects, even to have allowed those close to her to hear a political opinion one way or another.  In an age where we are used to seeing emotional expression all about us, the Queen remembered her role and seems to have played her part without personal bias or feeling overriding her responsibility, whether that be a political opinion or personal feelings.  In that sense, she stands praised today as someone who gave an example of what it was to serve dutifully, and put her private feelings and desires aside, yet caring to express compassion in ways still fitting to duty and protocol.  In this day when so many are praising -- at least for today -- this capacity for sacrifice, let us remember the humble and honest words of John the Baptist.  For each of us are capable of doing likewise in our own ways -- and more than that, we are each called to do so.

 

 

All authority has been given to Me in heaven and on earth

 

 Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.  When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.'  And if this comes to the governor's ears, we will appease him and make you secure."  So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.  

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth.  Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age."  Amen.

 

- Matthew 28:11-20 

 

Yesterday we read that after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb.  And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it.  His countenance was like lightning, and his clothing as white as snow.  And the guards shook for fear of him, and became like dead men.  But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified.  He is not here; for He is risen, as He said.  Come, see the place where the Lord lay.  And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him.  Behold, I have told you."  So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word.  And as they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!"  So they came and held Him by the feet and worshiped Him.  Then Jesus said to them, "Do not be afraid.  Go and tell My brethren to go to Galilee, and there they will see Me."

 

 Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened.  When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.'  And if this comes to the governor's ears, we will appease him and make you secure."  So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.  My study Bible calls this lie simply absurd, in that Christ's disciples were afraid and had gone into hiding.  Moreover, most of the disciples went on to suffer terrible persecution and martyrdom.  It is unthinkable, my study Bible says, that they would willingly endure such sufferings over a known fallacy.  

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them.  When they saw Him, they worshiped Him; but some doubted.  And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth."  My study Bible notes that Christ declares that the authority that was His by nature in His divinity is now possessed by His glorified human nature.  This human nature has now trampled the final enemy -- death (1 Corinthians 15:20-28).  

"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you . . . "  This is the Great Commission, and it is the Lord's final commandment given on earth.  It is to be lived out in the Church until He returns again.  To make disciples cannot be done in the strength of human beings, but only in the power of God.  The power of the Resurrection is not only for Jesus Himself, but we should understand it as given to all believers for Christian life and mission.  

 

 " . . . and lo, I am with you always, even to the end of the age."  Amen.  My study Bible says that Christ Himself is present in each believer, and in the Church, always -- both personally and in the Holy Spirit, as neither can be separated from the other.  To the end of the age, ti says, does not by any means imply that we will be separated from Him at the end of the world.  As the Church's prayers so often indicate and remind us, Christ is with us now, and forever, and unto the ages of ages.  Amen.  

Jesus tells the disciples, "All authority has been given to Me in heaven and on earth."  My study Bible notes something extraordinary and unexpected, but understood in the Church since ancient times:  that this authority that was always His by virtue of His divine identity as Son has now come to be shared even with the human Jesus, who has ascended in His full identity as Son of Man and Son of God, so that even His humanity is transfigured.  The implications for we human beings were never lost on the early Church, as it came to grips with the understanding of the implications of this ascent into heaven of both humanity and divinity in Christ.  My study Bible elaborates that this glorified human nature now means that Christ's power can work in us, in our lives, and in what we do:  in the name of the Father, Son, and Spirit disciples can be made in the world.  The power of God is at work in and among human beings in its transforming and powerful capacities for healing and setting aright:  we can come to faith through grace, the power of Resurrection is at work for all of us, in all of us.  In a modern frame of mind, we tend to perceive these things only individualistically.  But the implication isn't just for believers as individuals, but for the body of the Church as a corporate entity.  The many saints and stories of God's glory at work in us and among us testify to a "great cloud of witnesses," a whole body of traditions that feed us, an ongoing expression of Resurrection through the myriad saints and saintly acts of grace and experiences of God's uplifting power in so many dimensions, ongoing into the future, and at work around the world.  Sometimes it seems that this "corporate" or "community" sense of who we are is lost in debates and dissension, and a very individualistic sense of faith that results.  But we should not forget that what each one does becomes a part of the whole and touches on the whole.  We are not saved alone, but our faith works through both love of God and love of neighbor, and grace does not just touch one, but ripples out in ways that we just don't know -- perhaps only in the love that touches our hearts so that we in turn may touch others through our own changes.  There really is no such thing as one person praying alone without those prayers somehow effectively serving the world, even if unknown to the one who prays.  In our dissension and disagreements with one another, in the midst of a world engulfed by strife and seemingly ever-growing conflict, let us believers consider that our faith does not make us alone, but a part of something, and that as we practice that faith it is also up to us to be concerned with how we create community as well.  A modern world seems to lose sight of Christ's great emphasis on humility and serving one another, and that the core of what we know of God is love.  St. Paul writes what is perhaps the greatest statement on love in his Epistle to the Corinthians (found at 1 Corinthians 13:1-13).  Among other things, he writes, "Love suffers long and is kind; love does not envy; love does not parade itself, is not puffed up; does not behave rudely, does not seek its own, is not provoked, thinks no evil; does not rejoice in iniquity, but rejoices in the truth; bears all things, believes all things, hopes all things, endures all things."  He reminds us that "love never fails" but that everything else we value will pass away, and that now we know in part, but in the fullness of the Resurrection, we will know just as we are also known.  So therefore, what abides is "faith, hope, love, these three; but the greatest of these is love."  In John's Gospel, Jesus gives a new command, that we love one another as He has loved us.  He taught, "By this all will know that you are My disciples, if you have love for one another" (see John 13:34-35).  Let the transfiguring power of Resurrection be made clear in our understanding of love and community, and the great truth of Jesus Christ, God and human, who came to offer us all salvation.   Let us remember that He is with us always, and call upon Him to teach us His love.