Your faith has saved you. Go in peace

 

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

 

And those who sat at table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace."

 

- Luke 7:36–50 

 

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

 

  Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."  And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."  There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."   My study Bible comments here that this Pharisee was intrigued by Christ, as evidenced by his invitation.  And yet, he clearly does not believe in Christ -- which is shown in his reaction to Jesus' mercy.  Moreover, Jesus points out the man's lack of even common hospitality (verses 44-46), a sure sign of lack of respect.  My study Bible further elaborates on today's reading that Christ's encounter with this sinful woman is an icon of the grace that's found in the Church.  St. Ambrose of Milan commented that through her, "the Church is justified as being greater than the Law, for the Law does not know the forgiveness of sins, nor the mystery in which secret sins are cleansed; therefore, what is lacking in the Law is perfected in the Gospel."

 

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

 

One thing is very striking about today's reading.  In our present day and age we tend to take Christ's mercy for granted, which is unfortunate.  But taking things for granted is very important to today's reading, for what we read in this woman's love for Christ seems to be a supreme expression of gratitude on her part.  We don't often see gratitude as a form of love, but in this instance we have the perfect illustration of that concept.  Jesus says it Himself, "Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."   It is surprising how little importance we often give to gratitude, but in Christ's eyes here, it is practically everything.  This woman's status in His eyes is clearly elevated -- and praised -- for her expression of love and gratitude.  So long as we feel entitled to grace, or entitled to forgiveness (or perhaps "entitled" to just about anything), we will struggle to understand the proper role of gratitude in a well-ordered life and its place in our ways of thinking.  This is especially true for those who call ourselves Christian.  There is nothing that surpasses the importance of recognizing how significant our dependence upon God really is, and the light that casts on how we live our lives, and how we view ourselves and our circumstances.  With her fragrant oil, this woman shows an extravagant thanks indeed, a gratitude that can only be borne of being freed from a kind of slavery to her sin.  It is this the Pharisee doesn't see, and perhaps cannot understand.  He doesn't see the reality of Christ, doesn't even receive Him with the hospitality (or common courtesy, as my study Bible says) that would no doubt be shown to a fellow Pharisee.  Do you and I value what Christ has to offer us?  Do we understand the depth of dependency upon and the love of God for us?  This is what we see if we but open our eyes and look at the extravagance of love, the release from a debt.  And yet, how many of us may take this for granted?

 

 

 

gratitude underrated

Your faith has saved you. Go in peace

 

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

 

- Luke 7:36–50 

 

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

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

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

I am intrigued by Christ's final statement in today's reading.  It's directed at the woman who anointed Him with oil.  He tells her, "Your faith has saved you.  Go in peace."   Since the text tells us clearly that this was a woman in the city who was a sinner, we can presume that in her expression of faith and gratitude toward Christ is included the aspect of repentance on her part.  Moreover, that she was weeping, and her tears were falling, are classic signs that accompany repentance.  They are associated with a kind of mourning over sin, especially our own sin.  When Jesus tells her, "Your faith has saved you," this is a complete statement of effect.  But also, in some sense, it implies something continuing into the future, for faith is not something that is a one-moment decision only.  Faith implies a continuing future of acting upon its premise.  That she has faith in, and trust in who Christ is and who He says He is, means that there is a future into which she proceeds from here that is rooted in that faith.  "Go in peace" would seem to indicate the same, for it indicates a future road or path, a way to go forward for her, in Christ's peace.  So it seems to me that the faith of this woman implies not simply salvation and a kind of healing through the forgiveness of Christ on a one-time basis, but rather acts as an ongoing foundation for her life, as implied in the text.  Faith can't simply be something we decide we have one day and then pack it away like something in a drawer we don't open again, or seldom take out.  Faith implies a basis for our lives as a lived foundation every day, and this is the way she can "go in peace."  There is more than one story in the Gospels of a woman who anoints Jesus with oil; in John's Gospel there is a story where she is clearly identified as Mary of Bethany, the sister of Lazarus (John 12:1-8).  In patristic commentaries, some identified these stories as belonging to more than one occasion and perhaps as two or possibly three different women.  But the identities we can assign to these women stem from women known to this early ministry of Jesus, such as Mary Magdalene and Mary of Bethany.  Again, we infer that this woman was not simply pronounced saved without an ongoing participation in the community of believers; Christ's salvation in some sense indicates a pretext for the future, an ongoing engagement in salvation and faith.  Jesus gives her a premise, a hope, a new future.  In any case, His "go in peace" implies a willingness to sin no more, as He tells the woman taken in adultery (see John 8:1-11).  In Christ's peace there is a hope for her future, for this is really what it is to be saved, to enter the kingdom of God, which is within us and among us.  It is a place in which we may dwell and live our lives, and Christ's peace is something we seek to live every day.  

See how He loved him!

 

 Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and came to Him.  Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  

Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

 

- John 11:30-44 

 

In yesterday's reading, we read that when Jesus came to the home of Martha, Mary and Lazarus in Bethany, He found that Lazarus had already been in the tomb four days.  Now Bethany was near Jerusalem, about two miles away.  And many of the Jews had joined the women around Martha and Mary, to comfort them concerning their brother.  Then Martha, as soon as she heard that Jesus was coming, went and met Him, but Mary was sitting in the house.  Now Martha said to Jesus, "Lord, if You had been here, my brother would not have died.  But even now I know that whatever You ask of God, God will give You."  Jesus said to her, "Your brother will rise again."  Martha said to Him, "I know that he will rise again in the resurrection at the last day."  Jesus said to her, "I am the resurrection and the life.  He who believes in Me, though he may die, he shall live.  And whoever lives and believes in Me shall never die.  Do you believe this?"  She said to Him, "Yes, Lord, I believe that You are the Christ, the Son of God, who is to come into the world."  And when she had said these things, she went her way and secretly called Mary her sister, saying, "The Teacher has come and is calling for you."  As soon as she heard that, she arose quickly and came to Him.

 

  Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and came to Him.  Now Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."   My study Bible points out that Mary approaches Christ with the identical words Martha used (see yesterday's reading, above).  It notes that while Jesus engaged Martha with words, here He engages Mary with deeds -- the raising of her brother from the dead which is to come. 

 

 Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"   My study Bible comments that John emphasizes that Jesus wept and groaned in spirit, in order to show He had fully taken on human nature, and He was subject to grief as any human being would be.  It says that weeping is the natural response to the tragedy of death.  At Compline of Lazarus Saturday, the Orthodox Church sings a hymn that declares, "Shedding tears by Your own choice, You have given us proof of Your heartfelt love."  Once again, we reiterate that the term the Jews is most often used in John's Gospel to indicate the religious leaders.  In this case, these are people who have come from Jerusalem, likely among prominent families, to mourn with Martha and Mary. 

Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Although Martha's faith has increased, my study Bible says (compare to yesterday's reading, above), she still understood neither Christ's will nor His power.  It notes that the spices and oils used to anoint a dead body would only hold the stench of decomposition at bay for a short time.  In many icons of the raising of Lazarus, we see bystanders covering their noses, which illustrates both the reality of his corrupted flesh and the fact that many did not believe Christ could raise the dead.

  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  In order to show Christ's divine will was one with the Fathers, and that His human will was freely subject in all ways to the Father's, my study Bible says that Jesus prays aloud for the sake of the people. 

Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  My study Bible cites the passage in John 5:25-29 for reference here.  It notes that Christ calls Lazarus forth, not in the name of the Father, but by His own authority.  This shows the people that while Christ came from the Father, He fully possesses divine authority in Himself.

And he who had died came out bound hand and foot with graveclothes, and his face wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."  That Lazarus came out bound in his graveclothes is frequently seen in patristic literature as an indication that he will need them again; in other words, Lazarus' resurrection continues an earthly life which will again end in death.  Christ's graveclothes, by contrast, will be left in the tomb (John 20:5-7).  Unlike that of Lazarus, my study Bible says, Christ's Resurrection transfigures human nature.  He will never die again.  My study Bible adds that this seventh and final sign of John's Gospel prepared the disciples to believe in Christ's Resurrection.  But in the words of the Orthodox hymn for the day, it also "confirmed the universal resurrection," proving Christ has the power to fulfill the promise given to Ezekiel that all the dead will one day rise (Ezekiel 37:1-13). 

Today's passage gives us a number of indications of Jesus' deep feelings of love for Martha and Mary and Lazarus.  We're told of Jesus' encounter with Mary, who fell down at His feet.  We're told that when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  The shortest verse in the Holy Bible is Jesus wept.  Those who have come from Jerusalem to mourn with the sisters say, "See how He loved him!"  As Jesus approaches the tomb of Lazarus He is groaning in Himself.  Each of these things are indications of love, and moreover they are indications of compassion and also empathy.  How do we discern if these are Christ's human emotions, or they also encompass His divine persona?   The Gospel doesn't seem to distinguish a difference.  At any rate, we know that our Lord has experienced all of what it is in our human context to feel anguish at another's pain, to experience mourning and sorrow and all the effects that death has on community and family.  We can see His response to the weeping of His friend Mary, and that He groaned in spirit and was troubled, and groaned as He went to the tomb.  These things indicate turmoil based on His friend's death and the mourning of the others.  But then He says, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  This seems to indicate that what transpires, the raising of Lazarus from the dead, is done at Jesus' request of the Father.  It indicates a deep love between Father and Son that goes both ways, and a deep gratitude on the part of the Son, Jesus Christ.  This final astounding, decisive sign in John's Gospel, which will more or less effectively complete Christ's earthly ministry is an act requested by Christ, and fulfilled by the Father who has put all authority and the power of life in Christ's hands.  We know once and for all who He is, and so do the religious leaders who will now plot to kill Him.  His is the power of life, as He has said to Martha, in yesterday's reading:  "I am the resurrection and the life."   In human terms and earthly life, it has been conventionally observed that "power tends to corrupt and absolute power corrupts absolutely" (Lord Acton).  But in our Lord, we see something entirely different.  Christ has the power of life and death, and He has it absolutely, because it has been given by the Father.  But in Jesus, we see compassion and love, we see a man moved by grief because His friends whom He loves are suffering, because His friend Lazarus has died.  And in terms of the use of His power, it is used to express compassion and love, and to proclaim to the world the truth about who Jesus is, and that He is sent by the Father.  We faithful are left with an indelible understanding of Christ's power of life that reigns over all, of His love, and His deep and touching tenderness and compassion for human suffering -- and His capacity for the bonds of friendship.  In these we take heart and place our trust.

 

 

 

 

 

Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season?

 

 "Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season?  Blessed is that servant whom his master, when he comes, will find so doing.  Assuredly, I say to you that he will make him ruler over all his goods.  But if that evil servant says in his heart, 'My master is delaying his coming,' and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites.  There shall be weeping and gnashing of teeth."

 

- Matthew 24:45-51 

 

In our recent readings, Jesus has been in Jerusalem, and it is Holy Week, the final week of Christ's earthly life.  After disputing with the religious authorities in the temple, Jesus is now outside of the temple, and He has been teaching the disciples regarding the "end times" and also the destruction of the temple and the Siege of Jerusalem to come.  In yesterday's reading, Jesus taught them, "Now learn this parable from the fig tree:  When its branch has already become tender and puts forth leaves, you know that summer is near.  So you also, when you see all these things, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pass away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.  But of that day and hour no one knows, not even the angels of heaven, but My Father only.  But as the days of Noah were, so also will the coming of the Son of Man be.  For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be.  Then two men will be in the field:  one will be taken and the other left.  Two women will be grinding at the mill:  one will be taken and the other left.  Watch therefore, for you do not know what hour your Lord is coming.  But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into.  Therefore you also be ready, for the Son of Man is coming at an hour you do not expect." 

 

"Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season?  Blessed is that servant whom his master, when he comes, will find so doing.  Assuredly, I say to you that he will make him ruler over all his goods.  But if that evil servant says in his heart, 'My master is delaying his coming,' and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites.  There shall be weeping and gnashing of teeth."  We recall that Christ is speaking to His disciples here, and that He has just given them a great prophesy and warning regarding "end times" and also His Second Coming.  Here in this parable, the faithful and wise servant is a reference to those who would be faithful and wise disciples.  The ruler over the master's household applies to those who would become the stewards and presbyters and leaders of the Church, in charge of Christ's flock.  Will they be giving Christ's household food in due season, spiritually nurturing and caring properly for the members of the household?  Or will they be forgetful of who they must be (evil servant), abusing power (beat his fellow servants), self-indulgent and selfish (eat and drink with the drunkards) and defying the the Lord whom they are meant serve (my master is delaying his coming)?  

 

In St. Matthew's chapter 23, just before He began His prophesy of end times and destruction of the temple, Jesus gave His final public sermon, in which He chastised the scribes and Pharisees for their hypocrisy.  Here, He's telling His own disciples -- which include us today -- that if they fail in their mission through similar practices, then the fate of the scribes and Pharisees (the "woes" of chapter 23) will be one they share at His return and the judgment that takes place then (appoint him his portion with the hypocrites).  Once again, Christ repeats the theme that He will come at an hour we do not expect, only this time the warning is pointed directly at those who will become the stewards of His Church, who are meant to be His servants (the master of that servant will come on a day when he is not looking for him at an hour that he is not aware of).  Weeping and gnashing of teeth are images of condemnation in the judgment.  This is contrasted with the faithful and wise servant who is blessed because the master returns to find that servant caring properly for all those of the household.  In contrast to the others, the faithful and wise servant will be made ruler over all the master's goods.  This is similar to the promises made to the disciples following the story of the rich young ruler, who was told that if he wanted eternal life, he should sell all he had and give to the poor, and follow Christ.  At that point, St. Peter asked Christ, "See, we have left all and followed You. Therefore what shall we have?"  Jesus replied by referring to His Second Coming and the subsequent judgment:  "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."  (See Matthew 19:13-30.)  So, the Gospels are consistent, and Christ's warnings and prophesies are consistent, about what we are to be about while we await His return in this entire period of the Church.  We, who would be His wise and faithful servants,  are those who remember our Lord and Master, and the commandments He's left us with in His absence, taking such responsibilities to those in His household seriously.  With what do we feed others that is the food of our Lord?  How do we share what we have and nurture our fellow members of this household, under His name?  What good things do you share of Christ's household?  How do we nurture others with the treasure we're given?  Christ promised that He was the Good Shepherd, and the Door of the sheep, who came not only that the sheep may have life, but that they may have life more abundantly (John 10:1-18).  Let us take seriously that abundant life we're given and how we share it in nurturing others, for He desires to find us as good servants who do not forget Him during His absence before His return.  Let us be those who live His final, new commandment, "Love one another as I have loved you" (John 13:34-35).

For she loved much

 

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

 

- Luke 7:36–50 

 

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

Then one of the Pharisees asked Him to eat with him.  And he went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."  And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."  "There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."  And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace."  Commenting on today's entire passage, my study bible says that this Pharisee is intrigued by Christ.  This is clear from his invitation for Christ to eat in his home.  But he also clearly doesn't believe in Christ, as is seen in his reaction to Jesus' mercy -- and even a lack of common hospitality in context of the time, which is specified by Jesus.  My study bible also tells us, importantly, that the encounter with the sinful woman is an icon of the grace which is found only in the Church.  St.  Ambrose of Milan has taught that, through her, "the Church is justified as being greater than the Law, for the Law does not know the forgiveness of sins, nor the mystery in which secret sins are cleansed; therefore, what is lacking in the Law is perfected in the Gospel."  We also need to understand the perspective that gives rise to the question, "Who is this who even forgives sins?"  The idea that a man could forgive sins was beyond the bounds of the Law as understood by the Pharisees (see also 5:21).  But Christ, we are to understand, isn't a mere man, but the Lawgiver Himself.  My study bible quotes St. Cyril of Alexandria, who asks, "Who could declare things that were above the Law, except the One who ordained the Law?"

It's very interesting that it is a time when Jesus dines in the home of a Pharisee that this "sinful woman" has come to express her great love for Christ.  She does it in a dramatic gesture, reported more than once in the Gospels.  She is first of all so humble that she stands behind Christ, and weeps.  She brings a very expensive jar of fragrant perfume oil.  As a deep sign of penitence and love, she washes His feet with her tears, dries them with her hair, and anoints His feet with this fragrant oil.  These are all signs of deep grace.  In effect, where the Pharisee himself does not do Christ the honor of receiving Him with the fullness of hospitality, this woman does so.  We don't necessarily know who she is.  Is she poor?  Is she wealthy and so can afford the extravagant expensive perfume oil?  Is she known to all because she's a rather notorious woman, and someone with a reputation for indulging in the social and material pleasures of life which are afforded to her?  We don't know all of that, although we might infer some of those details.  But one thing is certain:  in Christ she has found something.  As so many others did at that time, and so many other since, she has found a rooted place of belonging in the forgiveness and genuine love she obviously knows is present for her in Christ.  Let's note something else which is remarkable:  Jesus doesn't protest.  He doesn't protest that she's making rather a spectacle in front of all of these presumably dignified men at the dinner.  He doesn't protest that she's disrupted this social affair.  What's even more striking is that He doesn't protest that she's making a fuss over Him in particular.  He fully allows her to make these tremendous signs of love and honor.   The only thing that we can conclude is that in His great wisdom and love, He understands that this is something that is for her.  He already knows that her sins are forgiven in Him.  But to allow this public display of total devotion is to form a greater bond, to suffer the scorn of the others present at such a seeming scandal.  It's not only of healing value for her, this great expression of love and gratitude, but it's a time for Him to teach and express one more aspect of His divinity, His capacity to forgive.  We might easily imagine her exclusion from the religious community, but she is reconciled to God in Christ who forgives.  Hence, as Jesus explains, the great demonstration of love she brings to the table, one in which we are to understand that along with her many sins there is also the capacity for great love.  This great love is expressed in the faith that Christ recognizes, which results in His great forgiveness.  The text as translated might lead us to say that people love in response to how much they are forgiven.  But we're talking about the love and forgiveness of God, which is not measured at all.  Instead, I believe we're to take Jesus at His word, that her many sins are forgiven "for she loved much" -- and her great love is evidence of the faith which Jesus says saves her.  It is those who love only a little who are forgiven a little.  In this sense, a true desire for Christ and what He offers to us becomes a measure of the forgiveness we might realize.  In theological terms, this is called "eros" and it implies a depth of desire for God which is chaste.  In her great love is also the willing strength of her repentance, as it reflects the desire for reconciliation with God.  Perhaps this scandalous woman has found the right place for her desire, after looking in all the wrong places.  At any rate, it is a story found every day in the life of the faithful -- an idea that may be shocking to some today without understanding, just as it was to the Pharisee and his guests at the table.  Consider the link of the capacity for great love and its connection to our capacity to be devoted to Christ in faith.  It is a lesson we need to know to understand the soul, and the deep psychological wisdom of Christ.

Her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little

 Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."  And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."

"There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."  And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace." 

- Luke 7:36-50

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

Then one of the Pharisees asked Him to eat with him.  And He went to the Pharisee's house, and sat down to eat.  And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil.  Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner."  And Jesus answered and said to him, "Simon, I have something to say to you."  So he said, "Teacher, say it."    My study bible says that this Pharisee was intrigued by Christ, as evidenced by his invitation, but he clearly doesn't have faith in Him, as shown by his reaction to Christ's mercy, and also by his lack even of what was common hospitality (as noted in Jesus' comments further down, verses 44-46).  The encounter with the sinful woman is "an icon of grace," a note reads, which is found only in the Church.  St. Ambrose of Milan writes that through this woman, "the Church is justified as being greater than the Law, for the Law does not know the forgiveness of sins, nor the mystery in which secret sins are cleansed; therefore, what is lacking in the Law is perfected in the Gospel." 

"There was a certain creditor who had two debtors.  One owed five hundred denarii, and the other fifty.  And when they had nothing with which to repay, he freely forgave them both.  Tell Me, therefore, which of them will love him more?"  Simon answered and said, "I suppose the one whom he forgave more."  And He said to him, "You have rightly judged."  Then He turned to the woman and said to Simon, "Do you see this woman?  I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head.  You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in.  You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil.  Therefore I say to you, her sins, which are many, are forgiven, for she loved much.  But to whom little is forgiven, the same loves little."  Then He said to her, "Your sins are forgiven."  And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?"  Then He said to the woman, "Your faith has saved you.  Go in peace."   Here is a question of what the Law allowed, and what Jesus does.  That anyone could forgive sins was beyond the bounds of the Law as understood by the Pharisees (see 5:21).  Yet Christ wasn't simply a man, but rather the very Lawgiver Himself.  St. Cyril of Alexandria comments, "Who could declare things that were above the Law, except the One who ordained the Law?"

This particular story in the Gospels centers on forgiveness.  We read of the power of God to forgive, the power of Christ as Son at work in the world.  The point of view of the Law, however, demands restitution of some sort for sin.  That this woman would simply be forgiven is not a sense in the Law (and that is beside the fact that only God can forgive sins).   The new covenant, however, would seem to indicate something new here, a different equation, and that equation includes love.  It's not simply about Jesus' love for others, God's love for us, in forgiveness.   But what we read about here is the love of this woman for Christ.  Her repentance is great, that is a given.  But the love she expresses is something tremendously great here, as told in the text.   It is an act of extravagance, not simply for the great value of the oil, but rather of the great love that is expressed by the woman.  Jesus frequently expresses the notion of sin as "debt," and this is in keeping with the Law.  In the prayer He has given us to our Father (Matthew 6:8-15), we pray that our debts may be forgiven, as we forgive our debtors (verse 12).  But forgiveness, in Jesus' teaching, seems to set up an entirely different sort of equation -- or rather, it sets the equation on a different footing.  God's love is extravagant, gracious, merciful, overflowing for us.  The love of this woman as expressed to Jesus is also extravagant and overflowing.  We go one step beyond debt and payment here, and into the Kingdom of heaven where love becomes the currency of all things (see 1 John 4:8). This woman knows what that Kingdom is, and she travels in this love as she is expressing it here.  Jesus tells everyone present that she knows what it is to be forgiven, and she has taken up the dwelling place in the Kingdom that she is able to live in this life.  Her tears teach us about repentance, but also they  express the great joy of forgiveness at the same time, the participation in God's love.  Jesus says, "To whom little is forgiven, the same loves little."   And there is not only a great truth which we can observe in human relationships, but rather again a description of a state of being, a place where we know and live within a kind of currency of love, where love may be like the air we breathe.  It teaches us about a new kind of exchange that goes beyond the Law.  There is an important understanding here about debt:  to forgive is to let go or to release.   Love allows us to release debt, to let it go.   We may consider this reading to be a great teaching on the power of prayer, the expression of love within the grace of God and our capacity for living the life of the Kingdom in the world.  To pray for others is to express love, and to pray to Christ whom we love may also be an extravagant outpouring of love.   There are times, we may find, when all we can do is express love for someone through prayer, even when we can't have dialogue or contact in person.   In this communion, love becomes language, communication.  She doesn't say a word, but her every gesture is an act of love.  This passage is read in the Orthodox Church on the days commemorating holy nuns.  As in Saturday's reading, it teaches us a great deal about holiness, even the lives of the saints.  So many were those who were former sinners, even notoriously so, but within the love of God they lived lives of holiness and participation in the Kingdom.  And like Saturday's reading, in which Jesus taught that "wisdom is justified by her children," so we may also see in the actions and love of this woman, whom Jesus tells, "Your faith has saved you.  Go in peace."

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." 

- Luke 7:1-17

In recent readings, Jesus has been preaching what is known as the Sermon on the Plain.  For the earlier parts of the sermon, see readings of Friday and Saturday.  Yesterday, we read the conclusion of the 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 the 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.  So much so, that the community speaks for him as he has 'done' for the community in "loving our nation" and building a synagogue for the people.  Beyond these recommendations by the elders of the community aren't the only factors that commend this centurion, a commander of a squad of 100 soldiers.  We see his compassion in his care for his servant, his love for God and God's people, and also his remarkable humility expressed to Jesus.  In addition to all these is his extraordinary "great faith," so remarked upon by Jesus.  It's important to note that this man's faith is complimented and augmented by his own experience and understanding of authority. 

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."  There are three resurrections performed by Christ as reported in the Gospels.  This one, that of Jairus' daughter (also reported by Luke, in 8:41-56), and the resurrection of Lazarus (John 11:1-44).  My study bible says 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).  There are many, it says, who've exercised authority over the living.  But only the Son of God "has power over both the living and the dead" (from the Orthodox funeral service).  Christ expresses power even through His word alone (John 11:43).  Here He also touched the coffin to show that His very body is life-giving, something we've also seen in those who seek to touch Him and the seeming connection it makes to release power in Luke's Gospel (see 6:19, 8:46).  St. Ambrose of Milan comments that this is a prefiguring of Christ's own Resurrection.  As Mary would weep for Jesus at the Cross, yet her tears also would be turned to joy by the Resurrection.  A widow's only son in this story is raised from the dead, putting an end to her weeping.

Compassion features strongly in today's stories from the Gospel reading.  Luke's Gospel is the gospel of the Divine Physician; it shouldn't surprise us that compassion plays such a strong role in the stories about Christ.  But here we have two stories that are rather special and highly touching.  The centurion is a splendid figure of good leadership.  He's not just a man in authority, but also a commander of soldiers of an occupying force which is generally hated by the Jews.  But this man is beloved.  He cares for the people as a kind of adoptive "father," building a synagogue and showing love for the nation.   The elders gladly come to Christ to recommend the centurion to Him.  Most clearly and strikingly, the centurion shows great humility before Christ; his authority is not vested in sheer military power.  But what is really striking is that it is his authority and familiarity with its use that gives him the greatest expression of faith in Christ.  And that teaches us something very important:  although the Gospels seemingly contrast power, might, and wealth with life in the Kingdom (see, for example, this reading of "woes"  from the Sermon on the Plain), in this man faith transfigures all of those things and in fact gives him greater depth than would be possible otherwise.  Jesus says, "I say to you, I have not found such great faith, not even in Israel!"  Here, it is not the people who marvel at Christ (as is frequently found in the Gospels).  Rather, it is Christ who marvels.  This is a striking example of what faith does in our lives.   It transfigures.  It takes whatever we have, whoever we are, whatever we've experienced, and turns all toward service in a life of faith.  There is no condemnation here for this man's role as centurion or member of an occupying force.  There is only praise for him, a splendid and great example of faith.  In the story of the widow's son, Jesus' compassion is also on display.  His is a kind of compassionate authority which we can see mirrored in the centurion.  The widow has her son returned to her, just as a beloved servant is returned to the centurion.  We can consider that her son is the most priceless, precious thing in her life.  Jesus' compassion, as we see elsewhere (for example, His response to Mary's weeping at the raising of Lazarus), is sparked when He sees the widow weep.    So we see a consistent sense of compassion in our Lord, and compassion also as prized in those with great faith as well as authority, like the centurion.  It gives us a sense of power in which the fullness of a human being with real authority is in that truth of compassion, a willingness to serve what is best for community, and the humility that goes along with that.  Perhaps more deeply and truly, the whole story of Christ as God Incarnate is to give us the message that God is not a detached, remote being, nor a harshly punishing one, but that God knows our suffering and cares for our suffering.  On the Cross He will truly and deeply share in that suffering.  There can be no doubt of these things.  It is the one thing we can surely take with us from the stories of the Gospels.  What we have left to ask then is the question of why, in light of this mission and ministry in the world, there is suffering in the world.  It seems we, too, are asked to participate in this mission and share in it with Him.  Christ's ministry, and His taking on our suffering on the Cross, both seem to suggest He is here to take away our pain and suffering, to heal.  But more deeply, the Cross also transfigures our suffering.  When we meet life as He did, suffering takes on meaning and mission:  are we going to serve God in doing so, or take on the abuse and affliction of the world as our way, the limitation of what we believe in?  Christ's compassion teaches us about the true persona of God, and He invites us to be like the centurion, an example of faith.  If we participate and share in Christ's mission, whatever it is we know of the world or have experienced of it can be transfigured by faith, put to purpose, used with compassion, with a common mission of helping to bring God's love into the world, being the light that reflects God's light, as Christ asks of us (Matthew 5:16).   In Luke's Gospel, Jesus will use this saying about our own light as that which may illumine both how we see and therefore how we live in the world (Luke 11:33-36).  The real question of suffering in the world is one that asks us for our compassion, and so much more.  It asks us to choose for Him, to participate in His mission with all that we are and have, to place our faith in that cause and His commands, His way, as does the centurion.  And that is a great purpose indeed.  Its gift to us is Resurrection, not only in its absolute sense, but in every moment of transcendence He brings to our suffering.

Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children

 Now as they led Him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus.  And a great multitude of the people followed Him, and women who also mourned and lamented Him.  But Jesus, turning to them, said, "Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.  For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!'  Then they will begin 'to say to the mountains, "Fall on us!" and to the hills, "Cover us!" '  For if they do these things in the green wood, what will be done in the dry?"

- Luke 23:26-31

In yesterday's reading, we were told that Pilate, when he had called together the chief priests, the rulers, and the people, said to them, "You have brought this Man to me, as one who misleads the people.  And indeed, having examined Him in your presence, I have found no fault in this Man concerning those things of which you accuse Him; no, neither did Herod, for I sent you back to him; and indeed nothing deserving of death has been done by Him.  I will therefore chastise Him and release Him" (for it was necessary for him to release one of them at the feast).  And they all cried out at once, saying, "Away with this Man, and release to us Barabbas" -- who had been thrown into prison for a certain rebellion made in the city, and for murder.  Pilate, therefore, wishing to release Jesus, again called out to them.  But they shouted, saying, "Crucify Him, crucify Him!"  Then he said to them the third time, "Why, what evil has He done?  I have found no reason for death in Him.  I will therefore chastise Him and let Him go."  But they were insistent, demanding with loud voices that He be crucified.  And the voices of these men and of the chief priests prevailed.  So Pilate gave sentence that it should be as they requested.  And he released to them the one they requested, who for rebellion and murder had been thrown into prison; but he delivered Jesus to their will.

  Now as they led Him away, they laid hold of a certain man, Simon a Cyrenian, who was coming from the country, and on him they laid the cross that he might bear it after Jesus.  My study bible tells us that Simon means "obedience."  It says that this faithful man stands for all who desire to follow Christ and carry the cross He places on them (see Luke 9:23, 14:27).

And a great multitude of the people followed Him, and women who also mourned and lamented Him.  But Jesus, turning to them, said, "Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children."   My study bible says that weeping isn't appropriate for One who redeems the world through the Cross, but is suited for one's own sins and also for the suffering of others.  Here, Christ is warning then of the suffering to come in Jerusalem.

"For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!'  Then they will begin 'to say to the mountains, "Fall on us!" and to the hills, "Cover us!" ' "    A note tells us that this blessing on the barren women is an acknowledgement of the overwhelming pain felt by a mother when her children suffer (also illustrated by the "woe" in Matthew 24:19).   St. John Chrysostom says, "Mothers are held by the tie of feeling for their children, but cannot save them.  How can one escape the bonds of nature?  How can she who nurses ever overlook the one she has borne?"    Jesus quotes from Hosea 10:8, a prophesy of retribution for the sin of the people.

"For if they do these things in the green wood, what will be done in the dry?"  My study bible says that the green wood is Christ, full of virtue and truth.  The dry stands for the barrenness of Israel under its religious leadership of the time, those who are putting Him to death -- barren of life and of righteousness.  A note says, "If the Romans eagerly destroy the righteous, what horrifying things await the unrighteous?"    This statement is a statement about time:  the green wood means it's early yet and the beginning of what is to come, the dry is when Jerusalem  (most notably its gorgeous temple) will literally burn in the Siege of Jerusalem by the Romans in 70 A.D.

Jesus goes toward His crucifixion, and still this is not the "end of the story."  There is so much happening, so much time for people to think, to repent, to understand what is happening.  Simon of Cyrene carries Jesus' cross for Him, and His family will go on to convert and become missionaries according to the tradition of the Church.  Jesus grieves not for Himself but for those who weep for Him and for their children.  Even as He has suffered and is weak, He is still trying to warn them of what is to come in Jerusalem.  This is still an attempt to save on His part.  The worst is what is to come, and now we have had several warnings by Jesus of what is going to happen within a generation in Jerusalem (approximately 40 years after this event).    Justice has been entirely perverted in the case of Jesus, but there is a different kind of "justice" that is coming, and that is in response to the refusal to "hear" the word, God's word.  Jesus has said Himself that all manner of sin and blasphemy can be forgiven, even that spoken against the Son of Man, but blasphemy against the Spirit stands (see Matthew 12:31-32 and Mark 3:28-29).   It's important to understand a spiritual justice that stands as a kind of "fact" that we can't subvert without consequences.  There are universal laws that are, in effect, the work of the Holy Spirit, the truth of God.    We know we're called to love God and neighbor.  But do we understand how failure to do this results in problems in our own lives?  I think the great delay between this event and the prophesied destruction here that is coming tells us something about spiritual reality:  we don't see immediate results.  We must live by faith.  It won't be obvious how a "fall" happens to those who couldn't care and don't heed any kind of spiritual understanding.  But that doesn't make it false.  It means, still, that life by faith is asked of us, and that those who have "no ears to hear" will still not comprehend the light.  It's my opinion that this happens in all kinds of ways all around us, but we still need eyes to see and ears to hear to understand it, to truly observe.  To know the Spirit takes discernment, a prayerful heart, time spent learning and knowing God in honest personal prayer and heartfelt worship.  He always calls us to "Watch and pray."

He saw the city and wept over it, saying, "If you had known, even you, especially in this your day, the things that make for your peace!"

 Now as He drew near, He saw the city and wept over it, saying, "If you had known, even you, especially in this your day, the things that make for your peace!  But now they are hidden from your eyes.  For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation."

Then He went into the temple and began to drive out those who bought and sold in it, saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of thieves.'"

And He was teaching daily in the temple.  But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him.

- Luke 19:41-48

Yesterday, we read that after Jesus had told the Parable of the Minas (to those with Him who expected the immediate manifestation of the Kingdom), He went on ahead, going up to Jerusalem.  And it came to pass, when He drew near to Bethphage and Bethany, at the mountain called Olivet, that He sent two of His disciples, saying, "Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat.  Loose it and bring it here.  And if anyone asks you, 'Why are you loosing it?' thus you shall say to him, 'Because the Lord has need of it.'"  So those who were sent went their way and found it just as He had said to them.  But as they were loosing the colt, the owners of it said to them, "Why are you loosing the colt?"  And they said, "The Lord has need of him."  Then they brought him to Jesus.  And they threw their own clothes on the colt, and they set Jesus on him.  And as He went, many spread their clothes on the road.  Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen, saying:  "'Blessed is the King who comes in the name of the LORD!'  Peace in heaven and glory in the highest!"  And some of the Pharisees called to Him from the crowd, "Teacher, rebuke Your disciples."  But He answered and said to them, "I tell you that if these should keep silent, the stones would immediately cry out."

Now as He drew near, He saw the city and wept over it, saying, "If you had known, even you, especially in this your day, the things that make for your peace!  But now they are hidden from your eyes."  My study bible tells us that the name Jerusalem means "foundation of peace."   It tells us that it is faith in Christ that brings true peace.  "This your day" means the time of the visitation of Messiah, of Christ.  It is a truth hidden from a city "that will soon rebel against its Savior," says my study bible.

"For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation."  This scenario Jesus describes would manifest in AD 70, during the Roman Siege of Jerusalem.  My study bible suggests that it also describes the spiritual end of every person who lacks faith, who fails to grasp the reality of the presence of the Kingdom.

Then He went into the temple and began to drive out those who bought and sold in it, saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of thieves.'"  And He was teaching daily in the temple.  But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him.  Those who bought and sold in the temple are trading in live animals that are used in sacrifices.  We remember this is a time of preparation for the Passover.  There are also those present who are money changers; they exchange Roman coins (bearing the head of Caesar and so considered to be defiling in the temple) for temple currency.   This trade -- while ostensibly for people to obey the Law and make proper sacrifices -- is a profit-driven business; these people are making money from those who want to come to worship.  My study bible says that it points to the necessity that the Church be kept free from earthly pursuits, and that "as each person is considered a temple of God (1 Corinthians 3:16; 6:19), it is also a sign that our hearts and minds must be cleansed of earthly matters."   Jesus quotes from Isaiah 56:7 and Jeremiah 7:11.  This cleansing is a messianic act; only the Messiah or Christ would possess the authority to do so.   Jesus will be teaching daily in the temple while He is in Jerusalem, until the time of His Passion; this cleansing act sets the foundation for His presence there, His ministry to the people, who love to hear Him.  By contrast, the chief priests, the scribes and the leaders of the people seek to destroy Him.  Cyril of Alexandria reminds us that Christ's teachings are those of beauty and truth, and that we are to worship in spirit and in truth, fitting to a true "house of prayer."  St. Ambrose reminds us that Christ calls us not to legal duty, but to voluntary obedience, to love.

Origen gives us an interesting commentary about today's passage, reminding us how Jesus truly lived out His own teachings, and it's important that we understand this example.  He teaches that when Jesus wept over the city of Jerusalem, he confirms that "blessed are the meek" and we're also reminded that elsewhere Jesus has taught, "Learn from Me, for I am meek and lowly in heart" (Matthew 11:29).   Jesus has also taught in the Beatitudes, "Blessed are the peacemakers, for they shall be called sons of God" and surely He is an example of the really true peacemaker, the One who brings us His peace, the Son.   He is the One who reconciles us, "dissolves hostility" and "destroys it in His own flesh"  (see Ephesians 2:14-15). In the Beatitudes He also taught, “Blessed are those who who are persecuted for righteousness' sake, for theirs is the kingdom of heaven," and this is truly His Kingdom!   Origen tells us that no one suffered such persecution because of justice or righteousness as Jesus did, crucified for all of us.   Exhibiting all the Beatitudes in Himself, Jesus wept, as He had taught, "Blessed are those who weep (or mourn), for they shall be comforted."   In His weeping and mourning for Jerusalem He lays the foundation for an example of living the Beatitudes.     In His Resurrection and Ascension, in the living presence of His Kingdom, we are all comforted.  He is the supreme example of all His teachings; and surely in today's reading it is the people who are comforted in and love His teachings to them in the temple.  In all ways, Jesus gives the supreme example.  He is Messiah, but He is the Suffering Servant, the One is humble and meek and calls us to be "like Him."  He calls us to love, and to voluntary obedience (as St. Ambrose reminds us), and to worship in spirit and in truth.  This is our example, and there is nothing He calls us to that He has not already embodied in Himself, as fully human being, one of us, with us, meek and lowly of heart as both brother and friend -- humbling Himself even as He is God.  Let us try and do likewise, as He calls each one, in voluntary obedience, in response to His great love, fully manifesting also the love of the Father for each and every one.  It is always, because of Christ, the time of our visitation.  Do we know it now?  Let us remember that it is in Him, in His teachings and full embodiment of all of them, that we find the things that make for our own peace!