Hosanna! "Blessed is He who comes in the name of the LORD!" The King of Israel

 

 Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead.  But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus. 

The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out:

"Hosanna!

'Blessed is He who comes in the name of the LORD!'

The King of Israel!"

Then Jesus, when He had found a young donkey, sat on it; as it is written:

"Fear not, daughter of Zion; 

Behold, your King is coming,

Sitting on a donkey's colt."

His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him.  

 

Therefore the people who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.  For this reason the people also met Him, because they heard that He had done this sign.  The Pharisees therefore said among themselves, "You see that you are accomplishing nothing.  Look, the world has gone after Him!" 

 

- John 12:9–19 

 

Yesterday we read that the Passover of the Jews was near, and many went from the country up to Jerusalem before the Passover, to purify themselves.  (This marks the third Passover reported in John's Gospel, and gives us our understanding of Christ's three-year period of earthly ministry.)  Then they sought Jesus, and spoke among themselves as they stood in the temple, "What do you think -- that He will not come to the feast?"  Now both the chief priests and the Pharisees had given a command, that if anyone knew where He was, he should report it, that they might seize Him.  Then, six days before the Passover, Jesus came to Bethany, where Lazarus was who had been dead, whom He had raised from the dead.  There they made Him a supper; and Martha served, but Lazarus was one of those who sat at the table with Him.  Then Mary took a pound of very costly oil of spikenard, anointed the feet of Jesus, and wiped His feet with her hair.  And the house was filled with the fragrance of the oil.  But one of His disciples, Judas Iscariot, Simon's son, who would betray Him, said, "Why was this fragrant oil not sold for three hundred denarii and given to the poor?"  This he said, not that he cared for the poor, but because he was a thief, and had the money box; and he used to take what was put in it.  But Jesus said, "Let her alone; she has kept this for the day of My burial.  For the poor you have with you always, but Me you do not have always."

 

 Now a great many of the Jews knew that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He had raised from the dead.  But the chief priests plotted to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus.   Once again, we note that the term the Jews is most often used in John's Gospel to indicate the religious leadership.   Some comment that it might be better translated as "Judeans," and indicating people from this region, as juxtaposed against Galilee, where Jesus is from.  But it seems quite possible that, given those who had come to grieve with Martha and Mary, and so witnessed the raising of Lazarus, this term here indicates people from Jerusalem and so those connected with the ruling classes of the temple.  All of the people in our reading are Jews, including Jesus and His disciples, which included the author of this Gospel.   Clearly what the Gospel describes here is a falling away to Christ of even those in Jerusalem and perhaps among the families connected to the ruling Council, in a very real sense rejecting the opposition of the religious leaders to Jesus.

 

 The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out:  "Hosanna!  'Blessed is He who comes in the name of the LORD!'  The King of Israel!"  This day is known as Palm Sunday, for the branches of palm trees the people carried as went out to meet Him.  It is the beginning of Holy Week, the final week of Christ's earthly life.  The scenes in today's reading mark what is called Christ's Triumphal Entry into Jerusalem.  This cry of the people comes from Psalm 118:25-26, which was associated with messianic expectation.  It was recited daily during the Feast of Tabernacles, my study Bible tells us, and seven times on the seventh day as branches were waved.  The Feast of Tabernacles (or Sukkot in Hebrew) commemorates the time Israel wandered in the wilderness following Moses toward the promised land, and is also called the Feast of the Coming Kingdom.  Hosanna means "Save, we pray!"

 

Then Jesus, when He had found a young donkey, sat on it; as it is written: "Fear not, daughter of Zion; 

Behold, your King is coming, sitting on a donkey's colt."  His disciples did not understand these things at first; but when Jesus was glorified, then they remembered that these things were written about Him and that they had done these things to Him.  These verses, recognized later by the disciples as fulfilled in Christ's riding on a young donkey in His Triumphal Entry into Jerusalem, come from the prophecy of Zechariah 9:9.  

Therefore the people who were with Him when He called Lazarus out of his tomb and raised him from the dead, bore witness.  For this reason the people also met Him, because they heard that He had done this sign.  The Pharisees therefore said among themselves, "You see that you are accomplishing nothing.  Look, the world has gone after Him!"  The raising of Lazarus from the dead, the seventh and final sign performed by Christ in John's Gospel, becomes a sword which separates people.  Let us note the details mentioned here.  John speaks of "the people who were with Him when He called Lazarus out of his tomb and raised him from the dead," and it is to these details they bore witness.   On the one hand there are these faithful witnesses who testify to the truth of this event, and the people go to meet Jesus because of the testimony of these witnesses.  But on the other hand, the Pharisees can only think that Christ is in their opposition; they haven't vanquished Him, but the people follow Him.  Therefore they are "accomplishing nothing."

One thing is clear to see in today's text:  the people are waiting for a Savior, the Messiah.  That is, someone who will deliver them from Roman rule, and establish Israel as a sovereign and prosperous state.  The people's shout, "Hosannah!" sets the tone for this plea.  And so, as the people welcome Jesus into Jerusalem, it is clear that the raising of Lazarus -- spread through the testimony of the witnesses to this final sign of John's Gospel -- has had the effect of convincing people that Jesus has to be the one.  But expectations are tricky and possibly devious things.  While in our faith, we understand that Christ is indeed, the Messiah (this is what the word "Christ" means in Greek, the "Anointed One"), the expectations of just what the Messiah will do are not necessarily fitting to what He is and who He is.  He is a Deliverer, and a Savior, but what does that deliverance look like, and what is salvation?  All of these meanings, essential to Christianity, taught in His ministry, will have to be understood and apprehended by the faith and trust people put in Him, and through the revelation of the Holy Spirit in the evolution of the Church.  In the gospel of St. Matthew, when Jesus cleanses the temple, the children shout "Hosannah to the Son of David!" (Matthew 21:14-16).  This "Hosennah" again suggests the cry for a Savior, a Deliverer, and the title Son of David is a messianic title.  But we understand it as akin to the words of welcome to Jesus in today's reading, "Hosanna!  'Blessed is He who comes in the name of the LORD!' The King of Israel!"  The King of Israel would have to be the Son of David, as the true King and Messiah, one from the lineage of David, and that is Christ.  But what are the expectations of this king? What do the people want?  In commentary on the passage from Matthew, my study Bible notes that in the eyes of the Church, the children's praise is perfect (and we know Christ's own response to the criticism of the children by the chief priests and scribes: "Have you never read, 'Out of the mouth of babes and nursing infants You have perfected praise'?").  But by contrast, the expectations of the adults are different and earthly in nature; when these are left unfulfilled, my study Bible says, they would be led to rebel against Jesus just five days later.  In John's chapter 6, we read that, after feeding the multitudes with bread in the wilderness while still in Galilee, the people tried to take Him by force to make Him king (John 6:15).  But Jesus responded, "Most assuredly, I say to you, you seek Me, not because you saw the signs, but because you ate of the loaves and were filled.  Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him."  And so, Jesus' ministry has been filled with His efforts to teach the people what His messiahship means, what kind of King He really is, and what sort of Kingdom He brings into the world.  He asks for faith, but what does this faith look like?  Is it the same as obedience to Caesar?  Is it different?  How do we worship Him; most importantly, how do we trust in Him?  The people's improper expectations of Him have been a concern expressed through Christ's ministry all along.  What do we expect from Him?  How do we trust Him?    At this time, lots of people seem to be searching for a Deliverer or a Savior, as perhaps people always have.  What does He teach us about that?  How does He teach us to live our faith in Him even when we cry out to Him?  In whom or what do we place our trust?  The chief priests and scribes complain, "Look, the world has gone after Him!"  What does the world go after today? These matters are still with us, and we need to consider them carefully, and ponder how He answers to us all. 

 

 

 

 

 

Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ! Who is the one who struck You?"

 

 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the councils sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"

 

- Matthew 26:57-68 

 

Yesterday we read that while Jesus was still speaking to His disciples in the garden of Gethsemane, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.

 

  And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the councils sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  My study Bible explains that the people misunderstand the Lord's words which are reported in John 2:19-21.  It notes that some Jews believed that the temple would be destroyed and a new one built by the Messiah.  

 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the councils sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"   Here Jesus quotes from Psalm 110 and Daniel 7:13.  In so doing, He confesses that He is the Messiah; that is fully Man and fully God.  My study Bible explains that this is so, because only a divine One could sit at the right hand of the Power, sharing authority with the Father.  This statement, it notes, was clearly understood by the high priest to be a claim of equality with God the Father.  For a mere human being to claim this was punishable by death (Leviticus 24:16).  But Christ is not a mere human being only, and therefore His declaration of equality is not blasphemy.  

It's interesting that, as my study Bible notes, the high priest understands clearly what Christ is saying, that He has claimed equality with God the Father.  These educated men, steeped in the Scriptures, understand this implication from Christ.  But their conclusion is the opposite of the truth, the foundational reality of Christ's assertion is dismissed out of hand.  He must be a blasphemer.  It asks the question of us, what is it that can mislead highly intelligent and educated people to a conclusion antithetical to truth?  Of course, for those who are faithful to Christ and embrace His teachings, this truth about Him is a given.  We who have struggled with our faith, and come to know Christ -- and to continue to grow in our communion with Him -- have found this truth to be so.  It is, indeed, at least as experiential (if not more so) as it is an intellectual or other type of process.  So what is missing from the mind and heart of the high priest that He can draw this conclusion, that Christ is simply a blasphemer?  Has He missed Christ's own devotion to the Scriptures and to God?  Has Christ behaved like a person who has no contact with reality?  Is He out of His mind?  Does Christ have an army He's prepared to use to fight the powers that be, or does He even use some kind of worldly authority to do so?  No, Christ doesn't come with any of that, nor does He claim such authority.  But He is armed with His gospel, He is armed with His truth, and He doesn't make apologies for it.  Sometimes that is enough to render a person an object of abject hatred and outrage.  Of course, in the next chapter, St. Matthew tells us that Pilate, another man of worldly power, understands the leaders of the Sanhedrin well.  Pilate will know that these leaders hand Jesus over to him because of envy (Matthew 27:19).  It's worth asking ourselves why intelligent and educated men -- those responsible for the spiritual welfare of Israel -- can still make such a colossal error in terms of discerning the truth about Jesus, because as the Gospels always do, it's an opportunity to learn for ourselves.  It's an opportunity to think about how and why we -- as perhaps intelligent, educated, and capable people -- might make the same kind of error, indulge in the same kind of blindness, and incur the same condemnation.  Because these men know better, because they are violating their own rules of procedure by having a night trial, because the witnesses fail to confirm any wrongdoing, we can only conclude that this is a deliberate blindness.  The protection of their own positions is no doubt dearest in their hearts above all else.  What we find is a repeated failure to put the love of God first.  There isn't a concern for fairness or justice or righteousness; only a concern to rid themselves of a threat to their places, and One who has the favor of the people.  But all of this included in the Gospels gives us things to ponder as we are to check our own tendencies to confirm our own biases, or take refuge in a blind self-righteousness.  They are a cautionary tale, as our own assurance of righteousness based on position or appearance, rather than substance, can mislead us badly.  If we aren't to be like these men, we must always be awake and alert to our own tendencies to find justification for selfish and unjust behavior.  John's Gospel tells us that "even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God" (John 12:42-43).  Humility and love of God go hand in hand, and to check the state of our own hearts means emphasizing these two things; it's what our faith is all about, and what is missing from these men.  For Who stands before them and what they are doing they cannot truly see, because they choose not to.  It's our self-chosen blindness that may lead to our greatest blunders.  From that point of condemnation, they debase themselves even more with their behavior:  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"  

 

 

Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven

 

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

 

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

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

 

- Matthew 18:10–20 

 

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

 "Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."   In yesterday's reading (above) Jesus began to speak to the disciples about the proper care and reception of the little ones.  According to my study Bible, these "little ones" to whom Jesus refers include all who have childlike humility and simplicity; that is, all who are poor in spirit.  In today's reading, He speaks of their "angels who always see the face of My Father who is in heaven."  According to St. John Chrysostom, whom my study Bible cites here, not only the saints, but all people have guardian angels.   But the angels of humble people have greater boldness and greater honor before the face of God due to the humility of the person they guard.  It's not the nature of God, but the weakness of human beings, that requires the angels' service.  

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

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

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

Once again (as in yesterday's reading and commentary) we must note how carefully Jesus prepares the disciples for the future of His Church, the body of Christ, and especially the attention that must be paid to the proper care of the "little ones," all those who will come into the Church in faith, seeking to be part of the communion with Christ.  Scandalizing behavior, "offenses" that harm this relationship and communion with the little ones -- particularly those who come in all humility -- is the last thing Christ wants the leadership of His Church to embody.  In fact, in yesterday's reading (see above), He promised woe to anyone by whom such offenses come.  This discussion is clearly meant to set the tone for the whole of the Church to come, and the care and concern for the little ones, including personal self-discipline and a willingness to cast aside our own bad habits and impulses in order to do so, is Christ's definition of what it is to be "great" and the "greatest" in His Church.  Let us consider a moment the three-stage correction model that He offers to them.  It protects the privacy of the person accused of the offense, the one who has sinned against another.  The second stage, which expands the circle of those aware of the problem, still limits the exposure of the person about whom there is a complaint.  It's only after these attempts to reconcile and bring the person to an awareness of problematic behavior that it becomes a more public problem and expanded to the wider Church.  Moreover, let us consider what this means in the context of "Church."  The definition of Church according to my study Bible comes from the Greek word ἐκκλησία/ekklesia which is used here in the text, and means the "called out" or "assembly."  My study Bible notes that in this understanding the faithful are called out of the world to be the Church, which is the body of Christ, the Bride of Christ, the New Israel, the ark of Salvation, the assembly of believers.  Through the Church, it says, Christians are united to Christ and to each other.  In this community, the believer receives the grace of God through the sacraments and hears the truth of the gospel.  So therefore, this mystical transformation of people into one body in Christ takes place in the Eucharist; as Christ is the head of the Church, the Church is thereby a reflection of Christ's Incarnation, with body human and divine qualities.  In this understanding of what "Church" is and means, then, let us consider Christ's admonition for mutual correction.  Offenses are those things which disrupt this process of transformation into communion as the body of Christ; they tear relationships apart through abuse of various kinds, and destroy the very reality of what it means to take the Eucharist, to participate in Christ's sacrifice.  Therefore it is up to all of us to not only take our own behavior most seriously in this context of the "little ones" and how they are received by all, but especially Christ's teachings about self-correction (see yesterday's reading and His analogy of amputation of a diseased body part regarding our own sinful behaviors and habits), and mutual correction in today's reading.  If indeed the Church is meant to be a reflection of Christ's Incarnation, then imagine how much more seriously we must take His words when it comes to jockeying for position, for gossip and bad behaviors that break good faith in the Church, for exploitation or abuse of power and manipulation within the Church.  The Church is a holy institution and not merely a fiscal or community of neighbors or social institution or even a political one, as seems to become so often the case, something with which we are all too familiar.  If we were to remember that the Church itself is meant to be a place of healing -- including correction of sinful or abusive behaviors to ourselves or to others -- then we will orient ourselves correctly to its purpose and calling.  Let us remember that as a place of prayer and worship we are witnesses not to one another but to God and to the purpose of Christ's Incarnation itself, for if we fail that purpose then we fail Him.  As He reminds us today, He is there in the midst of us.  Throughout the readings of yesterday and today, Christ's great concern is with the little ones; so much so, that yesterday we read His teaching that to receive one of the little ones is to receive Him:  "Whoever receives one little child like this in My name receives Me."  Today He tells us most solemnly a key purpose of the Church:  "Even so it is not the will of your Father who is in heaven that one of these little ones should perish."   Let us understand that we all are to work together for salvation, and what commitment that takes to His teaching here.  And always, there is the overriding concern for Christ's mission:  "For the Son of Man has come to save that which was lost."

 

 

 

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

 

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

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

 

- Matthew 18:10-20 

 

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

 

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

 

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

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

 

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

Even so it is not the will of your Father who is in heaven that one of these little ones should perish

 

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

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

 

- Matthew 18:10-20 

 

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

"Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven.  For the Son of Man has come to save that which was lost."  Little ones, we remember from yesterday's reading, include all those with childlike humility and simplicity, all who are poor in spirit.  They are the faithful who will come for guidance, instruction, and shepherding by these disciples who will be the bishops and pillars of the Church; that is, all who will be dependent upon the Church's leaders for their faith.  My study Bible comments that St. John Chrysostom teaches that not only the saints, but all people have guardian angels.  However, the angels of humble people have greater boldness and greater honor before the face of God, because of the humility of the person they guard.  It is not the nature of God, but the weakness of human beings, that requires the service of the angels.  

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

"Moreover if your brother sins against you, go and tell him his fault between you and him alone.  If he hears you, you have gained your brother.  But if he will not hear, take with you one or two more, that 'by the mouth of two or three witnesses every word may be established.'  And if he refuses to hear them, tell it to the church.  But if he refuses even to hear the church, let him be to you like a heathen and a tax collector.  Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.  Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven.  For where two or three are gathered together in My name, I am there in the midst of them."  Here Christ lays out a system for church discipline, which is based on mutual correction in three expanding stages.  We must note that sin and correction are to remain private here unless the offender refuses to repent.  My study Bible says that all correction must be done with great care and humility, with the highest concern being the salvation of the offender (see 1 Corinthians 5:5; Galatians 6:1).  

 

 There seems to be an important link between the first part of today's reading and the second.  In the first part of the reading, regarding the "lost sheep" that Christ is so careful to say are essential to God, He makes the point clear that every effort must be made out of love for them.  God so loves those sheep that even at risk to the other ninety-nine of a hundred, a single straying sheep should be sought out and brought home to the flock.  It makes the point very clear that for God, even one missing from God's people or community is one that is mourned and deeply desired to be found and returned.  But in the second part of today's reading, regarding discipline within the Church, there is an interesting process at work.  All discipline should begin in private, with each "offender" given the chance to repent, and thus mending community.  But should the breach not be mended, there is a process for expanding the work of community, and if that does not work, to finally include the whole of the community in the effort.  At that stage, one who does not acknowledge the fault is allowed to be considered outside the community, "like a heathen and a tax collector."  What does this mean and how should we understand it in terms of God's deep desire and that "in heaven their angels always see the face of My Father who is in heaven?"  First of all, "little ones" implies a context of those who are humble, who will be dependent upon the disciples and those who follow them as shepherds and guides of the Church.  Second, for purposes of Christ's teaching, the assumption is that the complaint against a brother is true ("if a brother sins against you").  Even the notion of the word "brother" in this context seems to imply not necessarily one of the "little ones," but one of more equal stature in the community.  Let us keep in mind that He is speaking to His disciples, and that all of this discussion follows a demand among them to know who will be the greatest in His Kingdom (see yesterday's reading, above).   In terms of allowing a person who fails to repent or acknowledge the offense within community to be considered as an outsider, we also turn to St. Paul, who writes that he does not wish his flock to keep company "with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.  For what have I to do with judging those also who are outside? Do you not judge those who are inside? But those who are outside God judges. Therefore 'put away from yourselves the evil person'" (the quotation is a reference to various passages in Deuteronomy); see 1 Corinthians 5.  The most important sense we take away is that God judges the outsider, and the Church does not.  So when Christ speaks of putting one outside the community who fails to acknowledge an act of harm to the community, it is in this sense, that the person is left to God.   He does not say that this is a permanent state, nor that this person will not eventually come to repentance and return.  In effect, I believe, we are to presume that God always deeply desires the return of lost sheep.  If the actions and efforts of the Church cannot restore community, a person left "outside" remains in the hands of God, and therefore it is with this understanding that Christ gives His teachings.  We don't know what ways God can work in a person's life to bring them "home" -- see, for example, Christ's parable of the Prodigal or Lost Son (Luke 15:11-32).  Whatever we understand from Christ's teaching, we should not forget that God's love always calls back, always seeks the lost, and even those "outside" can find their way back.

I am. And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven

 

 And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.  Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing.  Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands. 

 

- Mark 14:53–65 

 

On Saturday we read that, immediately, while Jesus was still speaking to the disciples in Gethsemane, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given them a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Then they laid their hands on Him and took Him.  And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled.  Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked.

 

  And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.  Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing.   It is a rigged game, a kangaroo court of sorts, in which Jesus finds Himself at this night trial.  They violate all the laws they are sworn to uphold, the very fabric of their positions as religious leaders they violate themselves.  Instead there are many who bear false witness against Jesus, made all the more obvious as their testimonies did not agree.  Just as He will do later on with Pilate, Jesus kept silent (Mark 15:1-5).  

Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.  Jesus answers to the high priest in the affirmative, saying, "I am."  In Greek, this statement is ego eimi/ἐγώ εἰμι.  This is the divine name of God, the first words of the divine Name for God given to Moses in Exodus 3:14, as written in the Septuagint translation of the Old Testament Scriptures, produced in the 3rd century BC.   (In fact, when Jesus quotes from the Scriptures, the quotes are from the Septuagint.)   Christ's use of the Name indicates a theophany, which means a revelation of God by God.  The use of this Name by a mere man was considered blasphemy, my study Bible explains, and was punishable by death (Leviticus 24:16; see John 8:58).  But, because Jesus is fully God, His use of the name cannot be blasphemy.  Instead, it reveals His unity with the Father and the Holy Spirit.  My study Bible also adds that it is only in Mark's account that Jesus' answer is so direct.  To sit at the right hand of the Power means to share authority with the Father.   As we can see by his outraged response, and the subsequent abusive actions of the council and the officers, this statement is clearly understood by the high priest to be a claim of equality with God.  

Why does Jesus answer nothing when He's being accused by false witnesses?   We can imagine that it is simply not worthy of Him to reply to the lies of those who would do such a thing in the first place.  And it becomes clear that all their testimonies simply contradict one another, and so reflect and reveal the lies.  He does not even respond to the high priest when he asks Him, "Do You answer nothing?  What is it these men testify against You?"   But when the high priest asks Him directly, "Are You the Christ, the Son of the Blessed?"  Jesus chooses to respond fully and clearly, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."   Let's make note that this is also a prophecy, because it is a foretelling to the high priest about the end times, and the time of Christ's Second Coming, when all will see at the Judgment what Christ reveals here.  In that context, first of all, we can presume that Christ speaks yet again as a sort of a final warning for the high priest to consider what he does.  He is putting the Lord of lords on trial, the One who will be the ultimate Judge he is judging falsely, and the high priest will no doubt understand what that indicates for him.  The various false witnesses, no doubt procured and paid for, are not in the position of the high priest; they are not religious experts, they are not in high positions, they are no doubt marginal people who will say and do anything for money.  But the high priest occupies an office of power and the highest honor in the religious establishment, and presides over the most educated religious body of the society; he speaks for the Council.  There can be no misunderstanding here, either of what Jesus is saying or of what a false judgment portends if Jesus is truly who He says He is.  In this context, the response of the high priest becomes more shocking, and with that we include the actions of members of the Council (as Mark reports these events) as well as the officers.  As with Jesus' arrest by paid mercenaries, which also included Romans, everything goes from bad to worse.  It is a noteworthy description of times of evil, in which actions that take place become shocking in their unexpected extremism; that is, things take place which one could not anticipate for their unthinkable nature.  It is a true testimony to the fact that our Lord has experienced all the things that we do in this world.  Even our most humiliating and shameful experiences, the unexpected baseness of evil acts, is now an experience of our Creator.  One may well wonder why this is so, but I would propose that there are a number of reasons we can consider, and likely many more that I am not aware of.  First of all, there is the experience of the Creator out of great love for us, to share our lives, and in particular the very worst of our lives.  From now and throughout history, we can be assured that we have a Savior, both human and divine, who knows our every pain and torture and torment in life.  He knows what it is to be humiliated and debased as a human being, treated with contempt.  Secondly, not only has God chosen to experience even the worst of what we experience, but in and of itself, this life of Christ tells us how much we are loved.  For the one and only reason God would share our pain is out of sheer love for us.  We can look at His suffering, and it must tell us how truly we are loved, even when we feel unloved or there is no love to be found among friends and others whom we know.  In addition, there is a reason why the most innocent among us suffers, why even divinity suffers, and it makes a difference to the reality of the entire cosmos.  Just as Jesus proclaims to the high priest that he will see Christ sitting at the right hand of the Power, and coming with the clouds of heaven, so it is understood that this Man so ill-treated and convicted unjustly is the ultimate Judge, and there is no doubt that this is what Christ is proclaiming.  What it means is that the evil in the world will be absolutely judged, because the Judge is the ultimate Witness.  He is the Faithful and True Witness (Revelation 3:14).   It is Christ's testimony itself that will condemn the evil in the world, and the prince or ruler of this world responsible for such hatred of the good, the true, and the beautiful which is embodied in Christ.   This one Witness provides all that is needed to liberate us, even from the last enemy, death (1 Corinthians 15:20, 26).  Finally, through His suffering, Christ gives a meaning to our suffering, for He invites us in to join Him in His mission and work through the Church.  This mission involves struggle of which St. Paul has said, "For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).  We may share in the work of holiness, which turns us also into witnesses, those who may give testimony in the deepest and truest struggle for the world and for the life of the world.  Let us turn to Him for He suffers for us and does not turn away.

 

 

I can of Myself do nothing

Holy Spirit and Hand of God (detail from mosaic depicting Christ's Baptism).  Dafni Monastery, Athens, Greece 

 

"I can of Myself do nothing.  As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me.

"If I bear witness of Myself, My witness is not true.  There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true.  You have sent to John, and he has borne witness to the truth.  Yet I do not receive testimony from man, but I say these things that you may be saved.  He was the burning and shining lamp, and you were willing for a time to rejoice in his light.  But I have a greater witness than John's; for the works which the Father has given Me to finish -- the very works that I do -- bear witness of Me, that the Father has sent Me.  And the Father Himself, who sent Me, has testified of Me.  You have neither heard His voice at any time, nor seen His form.  But you do not have His word abiding in you, because whom He sent, Him you do not believe.  You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.  But you are not willing to come to Me that you may have life.  I do not receive honor from men.  But I know you, that you do not have the love of God in you.  I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.  How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?  Do not think that I shall accuse you to the Father; there is one who accuses you -- Moses, in whom you trust.  For if you believed Moses, you would believe Me; for he wrote about Me.  But if you do not  believe his writings, how will you believe My words?"

- John 5:30-47

In our current readings, Jesus is at the Feast of Weeks (the Old Testament Pentecost) in Jerusalem.  He has healed a paralytic, and was then accused of violating the Sabbath Law (in this reading).  Yesterday we read that Jesus answered and said to leaders, "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.  For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.  For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.  For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father.  He who does not honor the Son does not honor the Father who sent Him.  Most assuredly, I say to you, he who hears My word and believes in Him who set Me has everlasting life, and shall not come into judgment, but has passed from death into life.  Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.  For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also, because He is the Son of Man.  Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation."

 "I can of Myself do nothing.  As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me."  My study bible notes here that the divine will is common to the three Persons of the Trinity -- Father, Son, and Holy Spirit -- as all fully share in the same divine nature.  When the Son is said to obey the Father, this refers to Christ's human will, which was assumed at His Incarnation.  He freely aligned His human will in each aspect with the divine of the Father, and so we are called to do likewise.

"If I bear witness of Myself, My witness is not true.  There is another who bears witness of Me, and I know that the witness which He witnesses of Me is true.  You have sent to John, and he has borne witness to the truth.  Yet I do not receive testimony from man, but I say these things that you may be saved.  He was the burning and shining lamp, and you were willing for a time to rejoice in his light.  But I have a greater witness than John's; for the works which the Father has given Me to finish -- the very works that I do -- bear witness of Me, that the Father has sent Me.  And the Father Himself, who sent Me, has testified of Me.  You have neither heard His voice at any time, nor seen His form.  But you do not have His word abiding in you, because whom He sent, Him you do not believe.  You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.  But you are not willing to come to Me that you may have life.  I do not receive honor from men.  But I know you, that you do not have the love of God in you.  I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.  How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?  Do not think that I shall accuse you to the Father; there is one who accuses you -- Moses, in whom you trust.  For if you believed Moses, you would believe Me; for he wrote about Me.  But if you do not  believe his writings, how will you believe My words?"  As Jesus' death was sought for His declaration of equality with God (by calling God "My Father" -- see 5:18), so now Jesus presents to them four witnesses to His divine identity.  My study bible asks of this passage, "How could Christ's witness ever be untrue?"  It cannot, is the response (see 8:14).  Here Jesus is anticipating the argument, and He speaks the thoughts of the Jewish leaders (as He does also in Luke 4:23).   In the Jewish tradition, a valid testimony requires a minimum of two witnesses (Deuteronomy 17:6).  Here in this passage in today's reading, Jesus offers four witnesses to confirm His identity as Messiah and Son of God.  The first is God the Father (vv. 32, 37, 38).  The second is John the Baptist (vv. 33-35).  His own works (v. 36).  The fourth is the Old Testament Scriptures, through which Moses and others gave testimony (vv. 39-47). 

In citing the four witnesses to His identity, Jesus is giving us a sense of the truth of His statement to the disciples at Jacob's Well:  "He who reaps receives wages, and gathers fruit for eternal life, that both he who sows and he who reaps may rejoice together. For in this the saying is true: 'One sows and another reaps.'  I sent you to reap that for which you have not labored; others have labored, and you have entered into their labors" (4:3-38).  As His witnesses are those that span the time of Jewish spiritual history (and even before the creation of the world, let us note), He teaches all of us in this testimony about His witnesses that we all enter into labors that are not our own.  His witnesses are God the Father, John the Baptist, His own works, and the Old Testament Scriptures.  Each of these and what we know about each of these witnesses may also be termed "fruits of the Spirit" in some sense.  For what would we know of God the Father without the work of the Spirit in the world?   How would John the Baptist have performed his own ministry?  Christ Himself -- as the Creed testifies -- was Incarnate of the Holy Spirit and the Virgin Mary; and finally in the Old Testament Scriptures, again as the Creed declares, the Spirit "spoke through the prophets."   Through these labors and fruits of the Spirit, we may all enter into a work and a harvest, and into the long, long line of those who have come before and those who will come afterward.  In the inexhaustible creativity of God the Spirit, each new gift of spiritual beauty into the world is complementary to all others -- in the same way that Christ's four witnesses, all drawn from various periods of time (and even before the existence of time), all complement one another.  They testify to a unified, whole truth -- and yet each offers facets which are unique and additional to what is already known and understood.  So we must think about our own lives in spiritual terms, and in terms of what we, also, are asked to enter into with our particular gifts and talents.  Let us note that as Christ declares, "I am the way, the truth, and the life" that as the Person who is the Truth He forms an umbrella over all.  His truth is that which shadows and nurtures every saint, every spiritual being (such as all the ranks of angels), each one who shares in the faith.  By extension, as we created as stewards of this world, that umbrella embraces the whole of the cosmos, all of creation, and not only human beings and angels.  If we look at creation as an entire calling to enter into such labors, even as each of these four witnesses testify to the identity of Christ, then we all, through our lives and the elements in our lives, enter into such labors and testimony.  A kind word here, given in faith to Christ, serves as part of the adorning beauty of this world in testament to our Lord.  A generous gift made through faith falls into the category of entering into others' labors and contributing our own.  In no case does one individual re-invent the wheel of faith, and we all build on a grand work of infinite beings and dimensions or which we are unaware.  My study bible is a text that uses the whole history of the Church, and in particular its patristic heritage of the Church Fathers, to tell us how the Church has viewed the verses we read throughout its history, and it is for this reason that I quote from its notes.  Each one of us comes into the world entering into a compendium of laborers and workers, sowers and reapers.  None comes into this work of faith alone.  Until the time of Christ's return, this is how we must see ourselves as part of the Body of Christ.  Jesus' witnesses include all of us who testify to our faith and the experience of its effects and working in our lives.  Even Jesus testifies, "I can of Myself do nothing."  Let us remember the work of all of those in the living Body of Christ and the communion of saints, and the living work of God the Father and the Spirit who work through us, among us, within us.  Even Christ does not work alone, and neither are we ever alone.  Through the power of our prayer, we enter into collaborative and complementary work in faith.  Pictured above is a detail from a mosaic icon of Christ's Baptism in the Jordan.  It teaches us of the participation of the Father and the Spirit, making His Baptism a Theophany, or manifestation of the Trinity.

How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?

 "I can of Myself do nothing.  As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me.

"If I bear witness of Myself, My witness is not true.  There is another who bears witness of Me, and I know that the witness which He witnesses of me is true.  You have sent to John, and he has borne witness to the truth.  Yet I do not receive testimony from man, but I say these things that you may be saved.  He was the burning and shining lamp, and you were willing for a time to rejoice in his light.  But I have a greater witness than John's; for the works which the Father has given Me to finish -- the very works that I do -- bear witness of Me, that the Father has sent Me.  And the Father Himself, who sent Me, has testified of Me.  You have neither heard His voice at any time, nor seen His form.  But you do not have His word abiding in you, because whom he sent, Him you do not believe.  You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.  But you are not willing to come to Me that you may have life.  I do not receive honor from men.  But I know you, that you do not have the love of God in you.  I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.  How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?  Do not think that I shall accuse you to the Father; there is one who accuses you -- Moses, in whom you trust.  For if you believed Moses, you would believe Me; for he wrote about Me.  But if you do not believe his writings, how will you believe My words?"

- John 5:30-47

 Yesterday we read that after the healing of the paralytic, Jesus answered and said to the religious leaders who questioned Him for healing on the Sabbath and stating His equality to the Father, "Most assuredly, I say to you, the Son can do nothing of Himself, but what He sees the Father do; for whatever He does, the Son also does in like manner.  For the Father loves the Son, and shows Him all things that He Himself does; and He will show Him greater works than these, that you may marvel.  For as the Father raises the dead and gives life to them, even so the Son gives life to whom He will.  For the Father judges no one, but has committed all judgment to the Son, that all should honor the Son just as they honor the Father.  He who does not honor the Son does not honor the Father who sent Him.  Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life.  Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.  For as the Father has life in Himself, so He has granted the Son to have life in Himself, and has given Him authority to execute judgment also because He is the Son of Man.  Do not marvel at this; for the hour is coming in which all who are in the graves will hear His voice and come forth -- those who have done good, to the resurrection of life, and those who have done evil, to the resurrection of condemnation."

 "I can of Myself do nothing.  As I hear, I judge; and My judgment is righteous, because I do not seek My own will but the will of the Father who sent Me."  My study bible explains that the divine will is common to the three Persons of the Trinity -- Father, Son, and Holy Spirit -- who all fully share the same divine nature.  When Christ says that the Son obeys the Father, it is referring to His human will, assumed at His Incarnation (see the reading from yesterday, above, when Jesus refers to Himself as Son of Man, a messianic title).  My study bible adds that Christ freely aligned His human will in every aspect with the divine will of the Father -- and so each of us are called to do likewise.

"If I bear witness of Myself, My witness is not true.  There is another who bears witness of Me, and I know that the witness which He witnesses of me is true.  You have sent to John, and he has borne witness to the truth.  Yet I do not receive testimony from man, but I say these things that you may be saved.  He was the burning and shining lamp, and you were willing for a time to rejoice in his light.  But I have a greater witness than John's; for the works which the Father has given Me to finish -- the very works that I do -- bear witness of Me, that the Father has sent Me.  And the Father Himself, who sent Me, has testified of Me.  You have neither heard His voice at any time, nor seen His form.  But you do not have His word abiding in you, because whom he sent, Him you do not believe.  You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me.  But you are not willing to come to Me that you may have life.  I do not receive honor from men.  But I know you, that you do not have the love of God in you.  I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.  How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?  Do not think that I shall accuse you to the Father; there is one who accuses you -- Moses, in whom you trust.  For if you believed Moses, you would believe Me; for he wrote about Me.  But if you do not believe his writings, how will you believe My words?"  Jesus anticipates the argument of the religious leaders regarding His own testimony about Himself.  By Jewish tradition, two witnesses are required for a valid testimony (Deuteronomy 17:6).  Here Jesus offers four witnesses to His identity as Messiah and Son of God (as well as the title He uses for Himself in His Incarnation, Son of Man).  The witnesses He gives here are God the Father (in the earlier verses above), John the Baptist, Christ's own works, and finally, the Old Testament Scriptures, through which Moses and others gave testimony. 

Jesus says, "I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive.  How can you believe, who receive honor from one another, and do not seek the honor that comes from the only God?"  In some sense, Jesus is confirming to us that the sort of worldly glory that is worshiped as a kind of earthly religion of fame is a part of the practice of idolatry.  In a day and age of social media, where so many live for the attention they receive thereby, and "mega-stars" seemingly are made every day, we're reminded of how Christ thinks about the honor that comes from one another.  Idolatry is basically a form of worshiping the creature rather than the Creator.  That is, the beauty of the natural world -- including the beauty of human beings -- points to the Creator who fashioned them.  When they are no longer "transparent" to the beauty and love of God, they become objects of worship in themselves.  In the Old Testament, we read of the constant conflict between the worship of God and the worship of idols.  But today we have other idols we seem to worship.  Twitter and other forms of social media call even our modern journalists into a constant tug of war between what is actually true and what is somehow well-publicized, in an environment where even opinions and theories can become objects of idolatry.  This is clearly the "honor that comes from one another" at work.   With the same understanding of the difference between idolatry and true worship, Jesus calls the works that He does as those things that witness to Him and to His identity.  When first questioned by the religious authorities regarding the healing of the paralytic by the Sheep Gate, Jesus answered, "My Father has been working until now, and I have been working."    Consistently He shows that in fact the works He does are transparent signs that point to the Father behind all things, and that it is in union with the Father that He does what He does.  The signs themselves are not things to worship nor to idolize, but rather forms of witness to the power and grace and presence of God.  So it must be, as my study bible says, that our lives may point to the beauty, grace, and truth and presence of God in our world.  What can our works testify to?  Do we do things to be seen by others?  Is Instagram the call of meaning in our lives?  Or do we seek as Jesus does to do the will of God in our lives?  Do our lives point to something greater, bigger, more powerful, more deep than just the surface appearance?  To what do we witness through our own works in life?  Let us consider the strong pull of God, the struggle into which Christ invites us to enter with Him.  There will always be those who cannot speak this language, who do not understand, lost in an idolatry that comes from recognition only of the honor human beings give one another, and without a clue about the love of God.  But Christ is working and the Father is working; the Holy Spirit is working and present with us.  The kingdom of God remains present with us and among us.  And so we can witness to a greater and more beautiful glory.   We are invited to dwell within this beauty in our own lives.   This is His gift to us, His legacy we carry, and His grace in which we all can participate.  It's just a choice, and remains so for us among the idolatry we see today in new forms -- but in an old, old story of human beings who struggle for truth and reality that matters as much as it ever did.