Take heart, daughter; your faith has made you well

While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ And Jesus got up and followed him, with his disciples.

Then suddenly a woman who had been suffering from haemorrhages for twelve years came up behind him and touched the fringe of his cloak, for she said to herself, ‘If I only touch his cloak, I will be made well.’ Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well.

When Jesus came to the leader’s house and saw the flute-players and the crowd making a commotion, he said, ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him. But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. And the report of this spread throughout that district.

- Matthew 9:18-26

This passage appears in this same way in both Luke and Mark (I've linked my previous commentary to each). That is, the story of the synagogue leader's daughter and the healing of the woman with the haemorrhage are linked together in those gospels as well. This is quite pleasing to me, because I think of it as very significant that they are linked. It is once again a teaching about what is clean and what is unclean, and how we are to view healing and compassion.

In Mark and Luke, we are informed that the leader of the synagogue's name is Jairus. He comes to Jesus, concerned about his daughter. His faith is great enough so that he says that all Jesus has to do is lay his hand on the girl, and she will live. So, from the beginning of this passage we have another note about "touch" - the touch that heals. This is for a very young girl (about twelve years old, we're told elsewhere), someone of very little note in the society but for the concern and love of her father. But Jesus' concern for her health is complete. He immediately sets off to the house of Jairus.

But on the way to Jairus' house, something else happens. Amongst the crowds, a woman touches the fringe of Jesus' cloak. As long as the young girl has been alive, so has this woman been suffering from haemorrhages - for twelve years. It's important to understand that this woman would have been deemed unclean. In the Old Testament, haemorrhage caused ceremonial defilement. There would be religious and social restrictions imposed concerning her, because contact with blood was prohibited. So, we can imagine the suffering this woman endures, and also her great shame. As with the lepers, she is cast out of the society, unclean. To touch Jesus' cloak may have been her one hope of help, but she does so in secret, without his knowledge, because of her social condition. In the other gospel versions of this story, Jesus says that he has felt power go out of himself, and he asks his disciples who touched him. The crowds are so great that his disciples protest they cannot find who touched him, but the woman comes forward to admit that it was she. It is interesting to note the incidence of touch: Jesus will touch and heal the child just as he has touched and healed the unclean lepers. Here the woman's touch - along with her faith - makes this "healing circuit" complete. Once again, we discern that for the healer, for the clean, nothing is unclean. 'Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well.'

All of this happens on Jesus' way to Jairus house. Although it is the leader of the synagogue who has asked him for help, Jesus has time for this unclean woman who has been bleeding for twelve years. A great lesson about compassion in this story - not only for the victim's "outside" and unclean status, but also because Jesus was on his way elsewhere. We take our time for those who need our compassion; there is always time for whatever else calls. I think it's also important to note that those who need help make the effort to ask. Or, just as with the paralytic, others ask on their behalf.

Finally, Jesus goes to Jairus' house. The mourners and flute-players are already there, because they all believe that the girl is dead. Jesus tells them, ‘Go away; for the girl is not dead but sleeping.’ And they all laugh at him. But they are sent out of the house, and Jesus touches the girl by the hand, and she is healed - she awakens. Once again, Jesus' fame spreads via an effect that no one has ever seen.

In this passage, the two stories are linked for an important reason, in my opinion. They teach us about the equality between all people, about restrictions that would brand a person clean or unclean. They teach us about social status and how to view it: both of these healed people are female - one cast out as unclean and beyond capacity for childbearing, the other too young for childbearing and therefore lacking social status. They teach us about two daughters: one the daughter of the leader of the synagogue, and the other whom Jesus calls "daughter" himself. Most importantly, we learn the nature of Jesus' healing touch. There is nothing that stands in the way between us and that touch. There is nothing that interferes with his compassion that connects with our faith. Whatever way we get there, via a secret prayer or the prayers of those who love us, nothing can stand in the way. There is none of us who are of too low social status, or too dejected or cast out so that our prayer is not heard and effective. It is faith that makes this circuit with Christ, and no social or religious convention, no dejection or rejection by others, nor feeling of unworthiness on our part, can stand in the way of its effect. The work of the Spirit makes its circuit; its energy will be felt despite all obstacles.

Do you know someone who needs your compassion, your healing touch or your prayer? Say it in secret so the Lord may help. A word to this person in private may help them as well. You will be expressing your compassion, as we are taught. Nothing should stand in the way of that prayer, and of that compassion. There is time for it all. Sometimes it is the social convention itself that is the oppression; a healing word may be all it takes to lift that oppression and help. Perhaps it is you who needs the prayer. Reach out in secret for the healing touch of love.

New wineskins

As Jesus was walking along, he saw a man called Matthew sitting at the tax booth; and he said to him, ‘Follow me.’ And he got up and followed him.

And as he sat at dinner in the house, many tax-collectors and sinners came and were sitting with him and his disciples. When the Pharisees saw this, they said to his disciples, ‘Why does your teacher eat with tax-collectors and sinners?’ But when he heard this, he said, ‘Those who are well have no need of a physician, but those who are sick. Go and learn what this means, “I desire mercy, not sacrifice.” For I have come to call not the righteous but sinners.’

Then the disciples of John came to him, saying, ‘Why do we and the Pharisees fast often, but your disciples do not fast?’ And Jesus said to them, ‘The wedding-guests cannot mourn as long as the bridegroom is with them, can they? The days will come when the bridegroom is taken away from them, and then they will fast. No one sews a piece of unshrunk cloth on an old cloak, for the patch pulls away from the cloak, and a worse tear is made. Neither is new wine put into old wineskins; otherwise, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved.’

- Matthew 9:9-17

For the Jews of the period during which these events of Jesus' earthly life take place, tax collectors were particularly looked down upon. This tax collector, Matthew (who is the author of our gospel), is also called Levi. Tax collectors were Jewish workers who were selected by Roman overlords to collect taxes from certain specific areas. The tax collectors were also free to collect extra money for themselves. According to my study bible, their fraud and corruption and their association with Gentiles caused them to be considered unclean. Of course, they were also widely despised by their fellow Jews. Jesus calls Matthew to "follow Him." Jesus then goes and dines with Matthew and his fellow "tax collectors and sinners."

We've already seen, in this gospel, that Jesus has the power to forgive sins (see yesterday's reading). In other readings, we've become familiar with the idea that Jesus' healing capacities not only are forgiving and cleansing, but that to one such as he there is nothing unclean. Jesus, the great Healer, does not become defiled by touching or by associating with those who are considered unclean. This is an important spiritual lesson, one that must carry over into our understanding of what it is to minister. Jesus' call to Matthew, "Follow me," is an indication that he wishes Matthew to become whole, healed, and clean via repentance. We recall that the Greek word for repentance, metanoia, means "change of mind." It indicates a turning within a person, from following one way to following another. So Matthew's choice to accept this invitation to follow Christ is an indication of repentance, of turning away from that which was wrong, harmful and destructive. Jesus' power of forgiveness, then, is healing and restoring. Matthew is restored to community, and he's welcomed among the disciples.

But the Pharisees' perspective is different. They cannot understand why Jesus would be dining with such people if he is truly the teacher he seems to be. Jesus puts them straight: 'Those who are well have no need of a physician, but those who are sick.' He is here to heal: his work of forgiveness and his use of his power and teaching and ministry is for the sake of an ailing humanity. 'Go and learn what this means, “I desire mercy, not sacrifice.”' My study bible notes that this is not a condemnation of sacrifice in the temple; it is rather a statement of the priority of the love of God. Jesus' actions of healing and mercy are a practice of love in action, and we are called to do likewise.

Then a question arises about fasting, from the disciples of John the Baptist. The typical rules of fasting at that time meant that Jews fasted twice a week. Jesus replies, 'The wedding-guests cannot mourn as long as the bridegroom is with them, can they? The days will come when the bridegroom is taken away from them, and then they will fast.' My study bible notes that, in addition, public fasts were regularly observed and occasionally proclaimed: especially on the Day of Atonement and in times of mourning. But in the Jewish perspective, the day of the Messiah was viewed as a wedding feast - a time of joy and celebration, not mourning and sorrow. So, in this symbolic way, Jesus is once again indicating his Messianic identity, by referring to himself as Bridegroom.

'The days will come when the bridegroom is taken away from them, and then they will fast. No one sews a piece of unshrunk cloth on an old cloak, for the patch pulls away from the cloak, and a worse tear is made. Neither is new wine put into old wineskins; otherwise, the skins burst, and the wine is spilled, and the skins are destroyed; but new wine is put into fresh wineskins, and so both are preserved.’ Moreover, Jesus indicates there will be days coming when the bridegroom will be taken away, and his disciples will fast again. But the language of the "new wineskins" is our indication of a new covenant which he is building among us, in his ministry. This is a new covenant being brought into the world at this marriage feast. So - it's not a new patch on the old covenant. It's rather fresh wineskins necessary to contain the new wine of this wedding celebration. My study bible has an interesting note: "Wine represents the spirit and energy devoted to a covenant; the new wine of the New Covenant is the Holy Spirit dwelling within renewed men, the inauguration of a long-awaited Kingdom." On a personal note, I recall that Jesus will refer to the wine of the Eucharist as his blood, "shed for many for the forgiveness of sins." We are being given hints about what is to come: first he tells of the celebration, the wedding feast, and then he hints of the days to come when his disciples will fast - when he will no longer be with them. In those days we will drink of this new wine to remind us of our joy in this relationship, this new covenant.

Forgiveness always has the power to renew. These words and teachings have now been with us for thousands of years. But what is most important, perhaps, is their powerful effect in the present. Yesterday we read about paralysis, and I wrote in commentary about "spiritual paralysis." Forgiveness is so often the means by which we are renewed and relieved of our paralysis. Is there something we're "stuck" on in life? Some way in which we can't see a way forward? Love and mercy are the healing balm, the "new wine" of a covenant designed to get us unstuck, to relieve us of whatever binds. Take the ailments to this spiritual doctor, and seek help. Love and mercy works here and now, through prayer, and it is always available.

Stand up, take your bed and go to your home

And after getting into a boat he crossed the water and came to his own town.

And just then some people were carrying a paralysed man lying on a bed. When Jesus saw their faith, he said to the paralytic, ‘Take heart, son; your sins are forgiven.’ Then some of the scribes said to themselves, ‘This man is blaspheming.’ But Jesus, perceiving their thoughts, said, ‘Why do you think evil in your hearts? For which is easier, to say, “Your sins are forgiven”, or to say, “Stand up and walk”? But so that you may know that the Son of Man has authority on earth to forgive sins’—he then said to the paralytic—‘Stand up, take your bed and go to your home.’ And he stood up and went to his home. When the crowds saw it, they were filled with awe, and they glorified God, who had given such authority to human beings.

- Matthew 9:1-8

Jesus' "own town" is Capernaum. This is his ministerial headquarters. Throughout the gospels we are reminded of Jesus' constant travels, especially "across the water." He goes into all the neighboring country, among both Gentiles and Jews as he preaches and heals and performs his ministry.

Back in Capernaum he sees a man paralyzed on a bed, being carried by the man's friends. Obviously, these friends have agreed to help and to bring the man to Jesus. This story is quite similar to the one found in the gospel of Mark, in which the paralytic is lowered down through the roof in order to be healed by Jesus. In Matthew's version, we again have the understanding that this man has relied on his friends for help - and that their efforts in faith are recognized by Jesus. It's an important understanding of the power of community. The paralytic's sins are forgiven immediately by Jesus: not only has he done what he could to find Jesus, but also his friends - his community, if you will - have collaborated to bring him to Christ. To me, this suggests the tremendous power of prayer. Nothing is hopeless: when we find a situation we feel we can do nothing about, over which we are powerless, we can pray. We can pray for others to find healing and help for whatever problem is ailing them. We can always find and render assistance in this way to others. It's a very important lesson about our inter-relatedness on spiritual levels, especially within the Body of Christ. We are mystically connected to one another in this sense and through spiritual reality.

One sign of Jesus' power in this reading is his understanding of what was in the hearts of the scribes who hear Jesus proclaim that the paralytic's sins are forgiven. We must note that at this point in the story, the healing is the forgiveness of sins via faith. There is a request made through faith, the initial stage of healing is in this removal of guilt. Again, the notion of connectedness: through faith, relationship is established with Jesus. We simply come to him with faith and the connection, the relationship is made. This is spiritual reality again, interconnectedness in spiritual terms. The scribes doubt: surely, they think, Jesus is blaspheming. But the connection is at work in Christ to the scribes as well. He knows what they are thinking. And he responds to them, too.

'Why do you think evil in your hearts? For which is easier, to say, “Your sins are forgiven”, or to say, “Stand up and walk”? But so that you may know that the Son of Man has authority on earth to forgive sins’—he then said to the paralytic—‘Stand up, take your bed and go to your home.' Jesus challenges what is in their hearts: he responds with an even deeper challenge and display of power. He not only declares forgiveness of sins - which is something that only God can do according to the law - but he also declares the paralytic to "realize" his own strength, to take up his bed and walk home. When this indeed does happen, the crowds are awed and they glorified God, who had given such authority to human beings.

In the healing of the paralytic, one gets the impression of a healing of a spiritual paralysis happening at the same time: a tremendous liberation is happening on several levels here. Not only is this man healed: first his sins are forgiven, and then his ability to walk and even carry his own bed home is restored to him physically - but there is a tremendous spiritual liberation happening here. The people are awed by the authority given to human beings. Through prayer, through faith - through relatedness - sins are forgiven, paralysis eliminated, strength restored. This is an element of freedom not comprehended before. We have the freedom to come before God, who, through our relatedness, establishes his power in us and freedom in us. So, as happens so often in the gospels, we have a beautiful poetic doubling and multiplying of metaphor here: the man's spiritual standing and physical strength is renewed, through the faith of his friends and their prayer in coming to Christ. And at the same time, we are given a central figure: Son of Man, or God and man, fully God and fully human. Through all of it, a great circuit is run through relationships: power from the Father, through the Son, via Spirit that works for us and in us. This is the awesome reality revealed here, "God who has given such authority to human beings." It is this circuit of relatedness that in fact breaks the bonds of paralysis on so many levels, and confers to us a freedom that did not exist before, a liberation from bonds.

When we pray, we pray for ourselves and for others, for healing on so many levels, and we must remember that we pray for the realization of this tremendous liberation. "Life in abundance" is also a promise of liberation from bondage on many levels, be that mental, physical or spiritual. Christ comes into the world, defying all expectations and understanding. His very presence continues to stretch our imaginations beyond their bounds, to demand of us to think outside of our boxes, even so many centuries later. We call on his presence for a liberation from whatever binds and holds us, or whatever form of paralysis we experience. And the great gift is through relationship: we can come to him at any time, and we can also pray for others who haven't the capacity or the ability to do this for themselves. There is always a hope of liberation, of freedom from spiritual bondage. There is always a chance for a chink in the armor of limitation, just a little hope, a ray of light - a breath of air - for Spirit to go through. But it begins with relationship. Its Source is Love.

What have you to do with us, Son of God?

When he came to the other side, to the country of the Gadarenes, two demoniacs coming out of the tombs met him. They were so fierce that no one could pass that way. Suddenly they shouted, ‘What have you to do with us, Son of God? Have you come here to torment us before the time?’ Now a large herd of swine was feeding at some distance from them. The demons begged him, ‘If you cast us out, send us into the herd of swine.’ And he said to them, ‘Go!’ So they came out and entered the swine; and suddenly, the whole herd rushed down the steep bank into the lake and perished in the water. The swineherds ran off, and on going into the town, they told the whole story about what had happened to the demoniacs. Then the whole town came out to meet Jesus; and when they saw him, they begged him to leave their neighbourhood.

- Matthew 8:28-34

This story appears in the gospel of Mark and Luke as well. It is the story in which the crazy man among the tombs, possessed by demons, states, "My name is Legion." I have twice written commentary on this story as it appeared in Mark's gospel (see the two links previously noted). In this version in Matthew, the phrase "My name is Legion" does not appear. But instead of one demon-possessed man, there are two. This gives us once again to note multiple demons in the story.

Again, as in the other versions, this story takes place in the country of the Gergesenes (or Gadarenes). This, obviously, is Gentile country. In Mark's gospel, we continually see the contrast as Jesus goes from one side of the Lake to the other, on one side Gentile territory and on the other Jewish. These men raise swine, considered unclean by Jewish law, and so are obviously Gentile.

Similarly to the other stories, these demoniacs are possessed with violent mental illness. They are unable to live among normal society, so they have been separated from their community. They are relegated to living among the tombs. This is powerful symbolism for their "death" - as a metaphor for what it means to live without "life in abundance," they are without community. Even their families cannot live with them, and they are counted as being "among the dead." Not only are they without relationship in a positive sense, but they are also violent. The demons that possess them, the "illness" with which they are afflicted, causes them to behave in ways that damage any potential for contact with others, to destroy any chance of right-relatedness.

Just as in the other versions of the story, Jesus is recognized. The same words are spoken: ‘What have you to do with us, Son of God?' In this version of Matthew's gospel, something else is added. The demoniacs also ask: 'Have you come here to torment us before the time?' This indicates an understanding of Jesus' role as divine Son of Man, who will Judge at the end of the age. In the previous chapter Jesus refers to himself as "Son of Man;" here the demons recognize him and call him "Son of God." So, for Matthew's audience, a very important understanding is given: this Messianic figure of Jesus will not only be the One to Judge at the end of the age, but his very presence has power over evil. The demons have no power of their own in his presence. They indicate that they are tormented by him. The demons being cast into the herd of swine is an indication of healing; what is unclean has gone into that which was considered unclean. Their self-destructive violence then possesses the herd of swine, and the swine perish in the water - just as previously the demon-possessed men were forced to live among the dead in the tombs. The fact that the villagers persuade Jesus to leave, rather than welcoming him, is another mirroring of the failure to receive that which is healing, and by inference, cleansing.

So after the Sermon on the Mount, Jesus' active ministry takes shape in many acts of healing. Whether that be through the healing of physical, mental or spiritual illness, Jesus is healing. His words and teachings are healing. The demoniacs are restored to health, to right-relatedness. In the other versions in Luke and Mark, the healed demoniac proceeds to become the first evangelist. He is rejected by his own who cannot accept the power of the kingdom, but he proceeds into neighboring territory, praising God and giving thanks and telling others about Jesus. Here in this version we are left with a question: what is to happen to the healed demoniacs in this town where Jesus is asked to leave? We must presume that they, too, will no longer be welcome. We know that they will have a place with Jesus and his followers, in this kingdom that is among us.

Personal change - this turning about that constitutes any form of repentance, of metanoia - may leave us separate from our old ways of life and our old associations. In the great example we have of Jesus, and in the previous reading, he has said of himself, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ A sense of exile accompanies many figures throughout Scripture. We turn from participation and relatedness in one sense, to a participation in this life of the kingdom. It may lead us to places we hadn't previously considered. We exchange, in a sense, one kind of life for another. As we transform and shape ourselves in this light, our lives take on qualities and characteristics that change relatedness and our ways of relating. But our exchange of the familiar is for life in abundance. As with so many things we can look at today - such as a widespread problem of addiction, for example - healing may not be easy. We may need to live separately from that which is a bad influence on us or too much temptation to fall back into a destructive life. But we have help, and we have this presence with us. We don't have to wait for a future time to heal, for things to be "made right." We have a choice to accept that which will "cleanse" us, restore us in whatever sense we may need that, and to participate in that life of the kingdom. It may sometimes feel like exile, or take on characteristics of rejection. But the joy in that particular relationship sustains us and makes the journey from the familiar worthwhile. That joy is one of the signs of "life in abundance," as well as its peace we experience that can be "beyond understanding."

Why are you afraid, you of little faith?

Now when Jesus saw great crowds around him, he gave orders to go over to the other side. A scribe then approached and said, ‘Teacher, I will follow you wherever you go.’ And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ Another of his disciples said to him, ‘Lord, first let me go and bury my father.’ But Jesus said to him, ‘Follow me, and let the dead bury their own dead.’

And when he got into the boat, his disciples followed him. A gale arose on the lake, so great that the boat was being swamped by the waves; but he was asleep. And they went and woke him up, saying, ‘Lord, save us! We are perishing!’ And he said to them, ‘Why are you afraid, you of little faith?’ Then he got up and rebuked the winds and the sea; and there was a dead calm. They were amazed, saying, ‘What sort of man is this, that even the winds and the sea obey him?’

- Matthew 8:18-27

Jesus begins to spread his ministry: he gives orders in this passage to "go over to the other side." A scribe then approached and said, ‘Teacher, I will follow you wherever you go.’ And Jesus said to him, ‘Foxes have holes, and birds of the air have nests; but the Son of Man has nowhere to lay his head.’ For me, this verse is very significant. Oftentimes, it seems that we think in terms of what we will receive for having faith. But, it's important to realize Jesus' poverty and humility. Here, he's making it clear that even as Son of Man, he is homeless. Can we do the same? Can we live in faith that sees past material life? This question is implied for both the scribe and for we, all who wish to become his followers. The term "Son of Man" is used to refer to the Messiah in the book of Daniel (Dan. 7:13). According to my study bible, it expresses both Jesus' humanity and divinity. Here it refers to Jesus' human condition; elsewhere it is a reference to his role as Judge (from the apocalyptic context in Daniel).

Another of his disciples said to him, ‘Lord, first let me go and bury my father.’ But Jesus said to him, ‘Follow me, and let the dead bury their own dead.’ This is another deeply powerful teaching about putting the kingdom first. Everything else comes afterward; all our relation to the world, to everything, must flow from putting discipleship to the kingdom first. My study bible notes that this is not a denial of the command to honor parents; it's rather about the urgency of the kingdom. In some sense, we understand the ranking of Jesus' two great commandments - to love the Lord with all our heart and soul and strength, and our neighbors as ourselves. This teaching clearly delineates the priority of the first, which establishes us in right-relatedness to all else.

And when he got into the boat, his disciples followed him. A gale arose on the lake, so great that the boat was being swamped by the waves; but he was asleep. And they went and woke him up, saying, ‘Lord, save us! We are perishing!’ And he said to them, ‘Why are you afraid, you of little faith?’ Then he got up and rebuked the winds and the sea; and there was a dead calm. They were amazed, saying, ‘What sort of man is this, that even the winds and the sea obey him?' Frequently, I am told, the image of the Jesus and the disciples in the boat was used historically as an illustration of Christ and His Church. We go through storms, we rely on his blessing and leadership. It's also a reminder of faith: as individuals we are influenced by the storms of life, but we rely on this relationship to lead us through them. To command nature, the wind and sea and waves, is a sign of Messianic authority: only God could do this. The poignant image of the very human Jesus asleep, and waking divinity, is a great dramatic contrast and an illustration of spiritual reality. But his words remind us again that these teachings are about faith, about what we will go through in the course of practicing our faith. This is not going to be an easy ride, difficulties will come. And we must be prepared to meet them.

Altogether, these three teachings -- about Jesus' homelessness, about the priority of the kingdom even over important family duties and worldly ties, and facing the storms we encounter in life with faith -- are all teachings about the importance of faith and its secondary needful characteristic of detachment. Life is not going to become simple or easy because of our faith. There is a sense of paradox here: we will still live out our very human lives in the world. But we must be prepared to put faith in the kingdom first, and our participation in its reality first. We rely on that faith and its gifts to see us through in the proper way, through right-relatedness. We must be prepared to face our fears about what we leave behind, and the things that will confront us on our journey. We are reminded that the strength to do so comes through faith, and the reliance on something - someone - who was here to teach, and is still with us.

Lord, if you choose, you can make me clean

When Jesus had come down from the mountain, great crowds followed him; and there was a leper who came to him and knelt before him, saying, ‘Lord, if you choose, you can make me clean.’ He stretched out his hand and touched him, saying, ‘I do choose. Be made clean!’ Immediately his leprosy was cleansed. Then Jesus said to him, ‘See that you say nothing to anyone; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.’

When he entered Capernaum, a centurion came to him, appealing to him and saying, ‘Lord, my servant is lying at home paralysed, in terrible distress.’ And he said to him, ‘I will come and cure him.’ The centurion answered, ‘Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. For I also am a man under authority, with soldiers under me; and I say to one, “Go”, and he goes, and to another, “Come”, and he comes, and to my slave, “Do this”, and the slave does it.’ When Jesus heard him, he was amazed and said to those who followed him, ‘Truly I tell you, in no one in Israel have I found such faith. I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.’ And to the centurion Jesus said, ‘Go; let it be done for you according to your faith.’ And the servant was healed in that hour.

When Jesus entered Peter’s house, he saw his mother-in-law lying in bed with a fever; he touched her hand, and the fever left her, and she got up and began to serve him. That evening they brought to him many who were possessed by demons; and he cast out the spirits with a word, and cured all who were sick. This was to fulfil what had been spoken through the prophet Isaiah, ‘He took our infirmities and bore our diseases.’

- Matthew 8:1-17

After all the lessons of the great Sermon on the Mount (covered over the past twelve commentaries, beginning with The Beatitudes), Jesus comes down from the mountain and begins an active healing ministry. We have seen this emphasis on healing in the other gospels (especially Luke), and we recall again that Jesus' teaching and healing are one: just as he physically heals, so his teachings heal us spiritually. As we are now reading Matthew, we must remember Matthew's theme: Immanuel, or "God with us." Matthew was writing with an understanding of a Jewish perspective, and so his gospel has so far stressed the fulfillment of prophecy and the fulfillment of the Law in Jesus.

First, Jesus heals a leper. The leper approaches Jesus and tells him, ‘Lord, if you choose, you can make me clean.’ It's important to understand that leprosy was considered a direct punishment for sins. A note in my study bible says that the biblical law concerning leprosy is found in Lev. 13 & 14. Deuteronomy 24:8 describes the purification of lepers and leprous houses, which was a duty entrusted to the priests. Lepers were considered unclean because of the perspective on affliction for having sinned; therefore lepers were not allowed to live in community, including by worshiping God in the temple and synagogues. Under Mosaic Law (Lev. 7:21) touching the unclean was forbidden. Therefore, Jesus' touching of this leper demonstrates several things about this ministry in which so much is seen as fulfilled. As fulfillment of the Law, Jesus demonstrates his own authority, just as he has taught with authority. "He stretched out his hand and touched him, saying, ‘I do choose. Be made clean!’" This is also an expression of his teachings in the Sermon on the Mount, which has come just before this passage in Matthew. He is healing with compassion (again, the fulfillment of the law). By touching the leper and healing him, Jesus demonstrates that "to the clean, there is nothing unclean." He is using good judgment about what it is that defiles a person. His compassion and desire to heal overrides every other consideration.

Next there is the story of the centurion, who comes to Jesus because his servant is ill. As with the cleansing of the leper, this story also appears in other gospels. Again, there is the question of healing those who are outside of the Law. The centurion is a Roman legion commander, with 100 men under him. He is a Gentile. Many Greek language scholars actually read Jesus' answer, "I will come ..." as a question, "Shall I come and cure him?" Either way, Jesus is ready to help this Gentile who has compassion for his servant. In Luke, we are told not only of his love for his servant, but also that this centurion was a great helper to the Jews in his community, even having built the synagogue. Also in Luke, the centurion initially asks the Elders to make this request to Jesus, showing great humility. But Matthew chooses to demonstrate only the centurion's great faith. As a man of power, he is used to commanding others to do his will. So, he also understands Jesus' authority and power. Again, we are given to know the direct authority, not given by "the world," that Jesus' audience senses in his immediate presence. So, too, this man of power and authority perceives Jesus. As both fulfillment of the Law, and as Lord to all - both Gentile and Jew - Jesus heals the centurion's servant. Entering into the house of the centurion is another act which would have been considered to make Jesus unclean in the perspective of the Law.

Twice in the gospels it is written that Jesus "marveled." The first is at the unbelief he encounters in his hometown and his rejection in Nazareth. The second is here, at the belief of the centurion that Jesus can simply give a command and heal. By praising the and marveling at the quality of faith displayed by the centurion, Jesus is putting his teachings together that it is faith that builds sonship. We are seeing Jesus practicing the extension and fulfillment of the Law that he has just exposited in the Sermon on the Mount. No one is unclean. The law is fulfilled by the measure we give, which is the measure we will receive. As we express our faith, so our sonship as children of the Father is built by adoption. Not only does the centurion exhibit his care for his servant, but also his faith in Jesus. As he gives, so he receives. By adoption, he too becomes a son through active practice of faith. ‘Truly I tell you, in no one in Israel have I found such faith. I tell you, many will come from east and west and will eat with Abraham and Isaac and Jacob in the kingdom of heaven, while the heirs of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.' According to my study bible, "outer darkness" and "weeping and gnashing of teeth" are expressions of the state of unrighteous dead recorded in Jewish tradition (Enoch and Parables of Enoch). They are common expressions in Matthew and Luke. They illustrate the critical importance of choice; and that Jesus' teachings are important for all people. As he has taught in the Sermon on the Mount, it is not our external face before others that is important: the new law values the inner person, the true state of one's heart of faith, the choices we make and what we do in secret.

These active forms of healing ministry are illustrations and further fulfillment of the teachings we have just received in the Sermon on the Mount. As expansion and fulfillment of the Law, we recognize the importance of faith in creating sonship. We recognize the authority of Jesus which is not granted "of men" but of himself. We see the laws of compassion and mercy at work. We understand that according to the measure of our own mercy and righteousness, so we will receive. It is the inner person that counts, not the external appearance before others, nor the "praise of men." All are welcome in this kingdom that is extended through adoption. Most of all, we must come to recognize that healing is the essential quality of ministry. All of Jesus' teachings - whether he is preaching or curing illness or casting out demons - are expressions of healing. We need his spiritual healing in these teachings now as much as ever.

Build your house upon a rock

On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?” Then I will declare to them, “I never knew you; go away from me, you evildoers.”

‘Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock. The rain fell, the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on rock. And everyone who hears these words of mine and does not act on them will be like a foolish man who built his house on sand. The rain fell, and the floods came, and the winds blew and beat against that house, and it fell—and great was its fall!’

Now when Jesus had finished saying these things, the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes.

- Matthew 7:22-29

Yesterday's reading ended with verse 21: ‘Not everyone who says to me, “Lord, Lord”, will enter the kingdom of heaven, but only one who does the will of my Father in heaven.' Today's selection begins with the verses that follow: 'On that day many will say to me, “Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many deeds of power in your name?” Then I will declare to them, “I never knew you; go away from me, you evildoers.”' Here in these verses, Jesus makes it clear that he is speaking of final judgment with the words "on that day." So, he is declaring himself Lord, expressing his sonship and also his knowledge of the Father's will. Moreover he declares himself Judge, and therefore divine. Only God can give this judgment. What is striking to me, personally, is his exposition of deeds of power done in his name by those whom he will refuse to recognize. It tells me that in our practice of discernment, it is not through great deeds of power that we recognize true teachers. Jesus refers to prophesy, casting out of demons, and many other deeds of power - all done by those whom he has called "wolves in sheep's clothing." Therefore we are to take note. We do not judge as "fruits" spectacular expressions of power.

‘Everyone then who hears these words of mine and acts on them will be like a wise man who built his house on rock...' Jesus begins his conclusion to the Sermon on the Mount with these words. His words here, about following his advice and acting on his words, is a warning about the whole of his teaching in this Sermon. Summing up with words about Judgment, he's reminding us of our jobs. We are to practice love and mercy. We are to remember what it is to be a part of the fulfillment of the Law: to guard against sinful anger and provoking others needlessly, to refrain from dwelling on our own passions rather than making thoughtful choices, to be self-aware. We must remember what it is to pray and worship, and how we are to practice our piety in private. We are to remember that we will be measured with the measure we give; we'll receive the mercy and forgiveness that we practice. We are to be peacemakers. And the beginning of this Sermon on the Mount, the Beatitudes. We must remember that we are blessed: in all manner of struggle and difficulty, we continue to be blessed. All of Jesus' words are those that we must live by in order to build our house upon this rock, this foundation of which he speaks here.

There's a double warning here: as it follows that by heeding these words in the Sermon on the Mount, we build our lives upon a solid foundation, our houses upon rock - so it also follows that if we hear these words and fail to follow them, so will we fail. Our foundation will fail. I have heard it said that Jesus' words about the wind and rain and floods are about the difficulties of life, the times that test our faith. We will fail to withstand them if we have not set our internal spiritual houses upon these words - to seek first the kingdom; and to ask and seek and knock. We are the salt of the earth and the light of the world. We must continue to do what we need to do to retain our savor and to shine our light.

Now when Jesus had finished saying these things, the crowds were astounded at his teaching, for he taught them as one having authority, and not as their scribes. In addition to the tremendous Sermon and all of its teachings to us, there is yet another thing revealed: Jesus' authority. In addition to what he has taught, we are to learn that this teaching comes from one whom we call Lord. His authority is not from a sacred school of teaching, not conferred by "the world." This is an inner authority, conferred by Sonship, by Spirit, by the Father. Of himself, Jesus can speak with spiritual power and authority. It is something conferred and transmitted directly to others in his presence who perceive this reality through his speech. Can you hear it in these words? Are they meaningful to you? Do they ring in your heart? Whatever else you may think, do the words and teachings here ring of truth to you?