If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead

 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  

 

"The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  

 

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"

 

- Luke 16:19–31 

 

On Saturday, we read that Jesus taught, "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."  Now the Pharisees, who were lovers of money, also heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God.  The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail.  Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery." 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom."  Abraham's bosom means heaven, my study Bible tells us.  It notes that Abraham is mentioned among all the righteous because, in stark contrast to the rich man, Abraham showed hospitality to strangers (Genesis 18:1-8).   Jesus tells us that the rich man . . . was buried.  In patristic literature this image is seen as illustrating the state of his merciless soul, buried by the pleasures of the flesh.  My study Bible cites St. John Chrysostom as teaching that this man was already buried in life by "couches, rugs, furnishings, sweet oils, perfumes, large quantities of wine, varieties of food, and flatterers."  That the rich man remains unnamed indicates that he is ultimately forgotten, my study Bible says (see Psalm 9:6).  

"The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.' "  This rich man's appeal to Abraham as a spiritual father is not rejected, my study Bible notes, Rather, it says, Abraham accepts this role.  He calls the rich man son and shows himself to be compassionate even towards the most wretched of people.  The great gulf isn't a geographical divide, but rather it's the complete separation between virtue and wickedness, a separation that cannot be overcome after death.  Also, my study Bible asks us to note that torments have not changed the rich man's heart, as he still sees Lazarus as a servant who exists for the sake of his own comfort.  Moreover, Christ's account in this story is a revelation of the communion of the saints, for here a man who is not even a believer calls out from Hades and speaks with Saint Abraham.

 

 "Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"   My study Bible comments that some patristic sources see this parable being set after the final judgment, citing the punishment and reward received by the two men respectively.  But others see the parable as being set at a time after death, but before the second coming of Christ.  This is evidenced by the man interceding on behalf of his brothers who are still living.  The torment the rich man experiences would be then only a foretaste of his final state.  From that perspective, we learn that the souls of the departed have awareness of and concern for the state of those still alive on earth (see Luke 9:30-31; Matthew 2:18; 2 Maccabees 15:12-16).  However, my study Bible notes also that the intercessions of a wicked man are heard, but avail nothing (contrast James 5:16).  

Clearly, in the context of all of our recent readings, Jesus is telling this parable -- particularly to the Pharisees, whom we were told in Saturday's reading were "lovers of money" -- to illustrate that what we share of our worldly goods with the poor becomes treasure in the heavens (Luke 12:33), or more particularly it allows us to "make friends" for ourselves who "may receive us into an everlasting home" (see Friday's reading).  But the communication between the parties involved, especially after they have passed from life in our world, is really what is intriguing me today.  Christ illustrates His point about the importance of life beyond this world -- and how much we take it into consideration -- by making it clear that life doesn't end when we think it does, but we go on in another state, and what we do or do not do in this world has something to do with where we wind up, and what that life will be like for us.  In a very secular-oriented world, we're not conditioned to think about that very much.  Once upon a time, it was common practice to consider the end of our lives, that we will all pass from this world.  But a modern mindset does not want to admit of disability, deterioration, infirmity, or death, as if we can find ways to avert these things.   But Jesus' repeated emphasis on charity emphasizes the importance of what our lives will be after we pass from our worldly lives.  Perhaps all of us would be better off if this were the message we take to heart, and begin to consider that life isn't simply over when we pass from this world, but rather continues with new circumstances and under new conditions, which depend upon how we've lived our lives as well.   Christ's emphasis on compassion here stresses that those of us who fail to practice compassion will not be able to realize or receive God's compassion extended to us -- another way to understand the practice of mercy.  "For judgment is without mercy to the one who has shown no mercy. Mercy triumphs over judgment" (James 2:13).  Perhaps Christ's repeated stress on charity can also be understood in terms of the practice of forgiveness.  As we've discussed in the past couple of readings and commentary, Jesus' teachings on forgiveness are linked to debt, as in the Lord's Prayer, in which we consider forgiveness as a kind of wiping away a debt, considering it paid.  He teaches us to pray, "And forgive us our debts, as we forgive our debtors" and after giving the prayer, adds, "For if you forgive men their trespasses, your heavenly Father will also forgive you. But if you do not forgive men their trespasses, neither will your Father forgive your trespasses" (see Matthew 6:12-15).  The communion of saints shown in the communication after the rich man's death gives us a sense also of that life that continues under new conditions and circumstances, a sense in which the rich man's place is diminished so that he is now one of less importance and very limited agency, and in which Lazarus has become of higher stature.  This is a picture of the weight or substance that Christ has pronounced on both of them, how God sees these two people, also a consequence of their lives.  The final pronouncement of Abraham is very important, because what that does is give us a type of end to mercy, an understanding that it is, in some sense, limited, for God has exhausted the efforts possible to reach the unrepentant:  "If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead."  At some point, a closed mind creates that limit, in which one is no longer reachable, and this we must also take to heart.  It's interesting that the rich man at least pleads for his brothers, teaching us that he does care for someone.  But it emphasizes Christ's point about the practice of mercy:  "For if you love those who love you, what reward have you? Do not even the tax collectors do the same?" (Matthew 5:46).  Even the rich man's concern for the brothers of his earthly father's house doesn't weigh much in the outcome of his life in this place of his torment.   Let us weigh these matters carefully, and consider how our orientation to our own lives and what we count as important play out according to these teachings.  

 

 

Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame

 

 "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover, the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom.  The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'  Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.'  But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"

 

- Luke 16:19-31 

 

On Saturday, we read that Jesus taught, "He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much.  Therefore if you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?  And if you have not been faithful in what is another man's, who will give you what is your own?  No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other.  You cannot serve God and mammon."  Now the Pharisees, who were lovers of money also heard all these things, and they derided Him.  And He said to them, "You are those who justify yourselves before men, but God knows your hearts.  For what is highly esteemed among men is an abomination in the sight of God.  The law and the prophets were until John.  Since that time the kingdom of God has been preached, and everyone is pressing into it.  And it is easier for heaven and earth to pass away than for one tittle of the law to fail.  Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery."

 

  "There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day.  But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, desiring to be fed with the crumbs which fell from the rich man's table.  Moreover, the dogs came and licked his sores.  So it was that the beggar died, and was carried by the angels to Abraham's bosom."  My study Bible explains that Abraham's bosom means heaven.  It says that Abraham is mentioned among all the righteous, because, in stark contrast to the rich man, Abraham showed hospitality to strangers (Genesis 18:1-8).  The rich man . . . was buried:  my study Bible notes that in patristic commentary this is seen as illustrating the state of his merciless soul, buried by the pleasures of the flesh.   St. John Chrysostom writes that he was already buried in life by "couches, rugs, furnishings, sweet oils, perfumes, large quantities of wine, varieties of food, and flatterers."  That the rich man remains unnamed is an indication that ultimately he is forgotten (see Psalm 9:6).  

"The rich man also died and was buried.  And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.  Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I am tormented in this flame.'  But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and you are tormented.  And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'"   My study Bible says that the rich man's appeal to Abraham as a spiritual father is not rejected.  Instead, Abraham accepts this role, and calls the rich man son, and shows himself to be compassion even towards the most wretched of men.  This great gulf of which he speaks is not a geographical divide.  Rather it is indicative of the separation between virtue and wickedness, a separation that is not overcome after death.  The torments he suffers don't change the rich man's heart, as he still sees Lazarus as a servant who exists for the sake of his own comfort.  Finally, my study Bible says, this account by Christ reveals the communion of the saints:  this man, not even a believer, calls out from Hades and has a conversation with St. Abraham!

"Then he said, 'I beg you therefore, father, that you would send him to my father's house, for I have five brothers, that he may testify to them, lest they also come to this place of torment.'  Abraham said to him, 'They have Moses and the prophets; let them hear them.'  And he said, 'No, father Abraham; but if one goes to them from the dead, they will repent.' "  My study Bible says that some in the patristic tradition see this parable being set after the final judgment, and cite the punishment and reward being received by the two men respectively.  But others see this parable set at a time after death, but before the second coming of Christ, as is seemingly evidenced by the man interceding on behalf of his brothers who are still living.  The torment he is experiencing would be simply a foretaste of his final state.  From such a perspective, we learn from Jesus' parable that the souls of the departed have awareness of and concern for the state of those still alive on earth (see Luke 9:30-31; Matthew 2:18; 2 Maccabees 15:12-16)  We learn also that the intercessions of a wicked man are heard, but avail nothing (contrast this with James 5:16).  

 

"But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.'"   My study Bible cites the commentary of St. John Chrysostom here:  "The ignorance of Scripture is a great cliff and a deep abyss.  It is impossible for anyone to be without benefit if he reads continually and with attention."  Additionally, it notes that the rebellious were not persuaded even when people did rise from the dead (Matthew 28:11-15; John 12:9-11).

 

 It's very intriguing to think about what this parable from Jesus means, and the different ways the teachings included here might be applied.  In the Orthodox tradition, memorial prayers for the dead are offered at various intervals (traditionally every year on or near the anniversary of their deaths), especially by family members.  In our prayers for those who are deceased we pray for their memory, as intercession with the Lord, and, in particular something that is part of the analysis of this parable:  that their memory be eternal.  Memory is importantly connected with being itself, and with relationship.   We find the concept in Revelation of "the pit" -- essentially implying a bottomless sort of place that eventually leads to oblivion, or non-existence.  It is an image of hell out of which comes death and all manor of affliction and demonic presence, but ultimately everything and all associated with it go to perdition (Revelation 9:1-11; 11:7; 17:8, 20:1-3).  But what we may note about it is simply how it is linked to the function of memory which my study Bible notes about today's parable, seemingly indicating a time before final judgment, and why it may be important that we pray for the deceased.  For the indication of the communion of saints is strong here, and we are not the judges.  Instead we may pray, as we are instructed in the Lord's Prayer, for the forgiveness of sins, even interceding for those who have passed for our own sakes, as we may pray for their forgiveness as part of our own command for forgiveness (Matthew 6:12).  In so doing, we leave judgment up to God, and ourselves free of this unpaid "debt."  I have on two occasions known of those seemingly visited by deceased family members, who died under bad circumstances and conditions in their lives, requesting that the family member pray for them.  In my opinion, it is appropriate that our mercy extend to prayer -- for once again, we remind ourselves that we are not the judge and we also seek forgiveness in our lives.  Whatever one's point of view on this subject, it seems certain the parable indicates that, unlike life as it seems in this world, there is that great gulf between movement toward God, and that which makes a barrier to movement toward God, and that barrier itself is a lack of compassion. The parable ultimately is for the living, and once again, as it is told in the light of the approaching Cross and Christ's Passion, it is a strong warning to all about how we make use of our time in this world, before the time we pass to the mystery of what happens after death.  For it is while we are in this world that our own repentance can have the great effect of bridging this great gulf, and we can set ourselves on the right path by the practice of compassion.  See especially Christ's parable of Judgment, that of the Sheep and Goats, on the key importance of the practice of compassion  (Matthew 25:31-46).  Let us keep in mind that Jesus tells this parable in response to the Pharisees who deride Him regarding His teaching about the charitable sharing of wealth.  In this world we are given tools, a heart and mind and soul, intelligence, the capacity for action, and a wealth of opportunities for sharing all of the above with others in whatever capacity we are capable.  Ultimately we share love with others in many forms where it might be needed, a good encouraging word, some financial or other help.  It seems to me, at least in the United States where I live, that it is increasingly impossible for those of lower income to take part in what was once taken for granted in public life, as even museums, entertainments, or other public places of participation become more prohibitively expensive, especially for families with children, or those on fixed incomes.   Let us consider in this light what it means to build beauty in a church, in which all are welcome, including the poorest as part of the family whose home it is, whose father is Our Father, who also are under the family name of Christ.  For what is this parable about, if not about our home which is meant to be for all and by all?  Let us build our parishes with love.

 

 

For this saying go your way

 From there He arose and went to the region of Tyre and Sidon.  And He entered a house and wanted no one to know it, but He could not be hidden.  For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet.  The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.  But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs."  And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs."  Then he said to her, "For this saying go your way; the demon has gone out of your daughter."  And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.  Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.  And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue.  Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened."  Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.  Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it.  And they were astonished beyond measure, saying, "He has done all things well.  He makes both the deaf to hear and the mute to speak."  

- Mark 7:24-37

Yesterday we read that the Pharisees and some of the scribes came together to Jesus, 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 this 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 a defile a man."

 From there He arose and went to the region of Tyre and Sidon.  And He entered a house and wanted no one to know it, but He could not be hidden.  For a woman whose young daughter had an unclean spirit heard about Him, and she came and fell at His feet.  The woman was a Greek, a Syro-Phoenician by birth, and she kept asking Him to cast the demon out of her daughter.  But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs."  And she answered and said to Him, "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs."  Then he said to her, "For this saying go your way; the demon has gone out of your daughter."  And when she had come to her house, she found the demon gone out, and her daughter lying on the bed.  This interesting story occurs after Christ has been "visited" by a delegation of Pharisees and scribes, who criticized the fact that His disciples were not following the tradition of the elders in practices of ceremonial washing (see yesterday's reading, above).  He has gone to Tyre and Sidon, a Gentile region to the north of Galilee, where He entered a house and wanted no one to know it, but He could not be hidden.  He has gone north into Gentile territory to withdraw from the scrutiny and conflict with the religious authorities from Jerusalem.  Where the text tells us that the Gentile woman He counters is Greek, it's indicating she was a Greek-speaker, common in this region after the major cities of Syro-Phoenicia were conquered by Alexander the Great.  Jesus is there to escape unwanted attention, but she kept asking Him to cast the demon out of her daughter.  But Jesus' mission has been to the Jews.  In Matthew's version, He tells her, "I was not sent except to the lost sheep of the house of Israel" (Matthew 15:24).  In this context He says to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs," little dogs indicating house dogs or puppies persistently begging under the table where children are being fed, an image of this woman who "keeps asking."  But her answer is feisty, and she continues -- in good Near Eastern tradition -- to "bargain" with Jesus, in a quick intelligent reply to His statement:  "Yes, Lord, yet even the little dogs under the table eat from the children's crumbs."  Let us note she does not contradict Him with her reply but has paid close attention; nor is her remark disrespectful but made in recognition of His authority, as she addresses Him as Lord.   He clearly approves of her attitude, as well as her apparently faith in Him, as He tells her, "For this saying go your way; the demon has gone out of your daughter."  And indeed, her daughter has been healed, in yet another story of Christ healing from a distance, interestingly parallel as well in that it is in response to the elegant, humble, and persistent request of a Gentile capable of great faith -- the healing of the centurion's servant (Matthew 8:5-13,Luke 7:1-10).

Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee.  Then they brought to Him one who was deaf and had an impediment in his speech, and they begged Him to put His hand on him.  And He took him aside from the multitude, and put His fingers in his ears, and He spat and touched his tongue.  Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened."  Immediately his ears were opened, and the impediment of his tongue was loosed, and he spoke plainly.  Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it.  And they were astonished beyond measure, saying, "He has done all things well.  He makes both the deaf to hear and the mute to speak."   Once again, Jesus returns to Galilee, but by way of the Decapolis, another mixed region of both Jews and Gentiles, and of Greek and Roman culture.  Here a deaf mute is brought to Christ, simply for His healing touch and seeming blessing.  In another sign of the need to shore up particular faith, Jesus took him aside from the multitude.  My study bible says that the noted detail that He sighed gives a sign of Christ's divine compassion for the sufferings of our fallen human nature.  Note how the language regarding this healing is that of liberation, freeing:  the man's ears are opened, and the impediment of his tongue was loosed.  Again, Jesus is still trying to avoid public attention -- most likely why He returned by way of the Decapolis and not directly to Capernaum.  But, again as found elsewhere, the more He commanded them, the more widely they proclaimed it.  He cannot be hidden.    And once again, the response to Christ is to be astonished.

Jesus gets away to Gentile regions -- even among the Gentiles of Tyre and Sidon -- but He cannot be hidden, as the text tells us.  He's gone to avoid the scrutiny and further immediate clashes with the religious leadership from Jerusalem, and even though He wants no one to know He's there, He meets with a Gentile woman who persistently begs Him to heal her daughter.  He goes to the Decapolis, a region of mixed Jewish and Gentile populations, and still they come to Him with people who need healing, in this case a deaf mute.  Jesus' ministry is truly like the parables He has given us about the kingdom of God:  its seeds continue to spring up seemingly without "a man" understanding how, even while He sleeps (as in this parable found only in Mark), or the sower who sows His seeds, or the leaven that changes the whole lump, and the tiniest mustard seed that sprouts a great sturdy shrub so large that the birds of the air can take refuge in it (4:30-32).  Even despite Himself, and His realistic intentions to keep hidden, to stay away from the controversies with the leadership. to tell people not to spread the news about His healings for them, the explosive and astonishing news about Him and His ministry just cannot be hidden.  People seek Him everywhere.  But this is the work of the Holy Spirit and the kingdom of God as described by His own parables, even if that growth in turn astonishes Jesus Himself.  As He said to Nicodemus, "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 3:8).  Jesus seems at once in the same encounter frustrated, annoyed, delighted, and surprised at the persistence of the Gentile woman who both accepts His lordship and His rebuke and yet still in faith finds a way to continue to request His help.  He sighs in response to the sight of a deaf mute and takes time to take him aside for yet another astonishing healing -- a true prophesied sign of the presence of the Messiah (see, for example, Isaiah 29:18), which occurs not in Judea but in the mixed Greek-speaking territory of the Decapolis.  Everything about this ministry is both astonishing and can't be hidden, even contrarily to the wishes of Jesus.   And so it would continue after His crucifixion and Resurrection, to spread across the traderoads of the great Empires to the known world within the first century after Christ, just as He walks the Roman and other roads that link these territories around Israel.  What we might see as parallel to this growth is the growth of our own faith, which through the countless testimonies we encounter seemingly happens despite ourselves.   How does our own faith grow?  How did we find it?  Did we "do" something to make it happen?  Faith works in the mysterious ways that Jesus describes in His parables, and in the surprising and astonishing revelations of Scripture.  We can't plan it, it's not our plan to create.  But it is something in which we participate, and for which we need the ears to hear and eyes to see.  We need a particular spiritual perception that also may grow in us as the work of grace and Father, Son, and Spirit participating in us.  Faith itself is mysterious.  How does it happen?  Where does it come from?  It certainly springs from need, and as we can read from today's stories, it is clearly linked to persistence, springing up after a supposed setback or rejection, and hoping in the face of impediment.  By the end of Christ's ministry, we find Him stressing the need for endurance among those who would be His disciples (Matthew 24:13).  In Revelation 21, we're told, "He who overcomes shall inherit all things, and I will be his God and he shall be My son" (Revelation 21:7).  Let us look to the woman whose persistence and pleasing response to Christ was rewarded in today's reading, and let us learn from her!   It is not ours to decide what the work of God in our lives will be.  But it is ours to continue to pursue through all things, even as we endure whatever seems to stand in the way.