He who has ears to hear, let him hear!

Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities -- Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for Him from their substance.

And when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable: "A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up with it and choked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold." When He had said these things He cried, "He who has ears to hear, let him hear!"

Then His disciples asked Him, saying, "What does this parable mean?" And He said, "To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that

'Seeing they may not see,

And hearing they may not understand.'

Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience."

- Luke 8:1-15

In yesterday's reading, we read the story of the sinful woman who comes to the Pharisee's house, where Jesus is an invited and honored guest. The Pharisee calls Jesus, "Teacher," but he doubts Jesus can be a prophet. This is because the sinful woman takes an expensive and luxurious alabaster jar of scented oil, and bathes Jesus' feet with it, wiping them with her hair. The Pharisee believes Jesus cannot be a prophet because he must not know the woman is a sinner - but Jesus teaches that, "Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." See For she loved much.

Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him, and certain women who had been healed of evil spirits and infirmities -- Mary called Magdalene, out of whom had come seven demons, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others who provided for Him from their substance. My study bible notes: "The group that accompanied Jesus as He went about teaching and healing was not limited to the twelve. A number of women (v. 2) were part of that band as well, and they provided for (v. 3) Jesus from their possessions (Matt. 27:55)." Immediately after the incident in yesterday's reading - of the sinful woman who bathed Jesus' feet with fragrance oil - we are treated by Luke to an understanding of the important role that women played in Jesus' ministry. Indeed, their role is an important example of forgiveness, love and salvation - as we are told explicitly about Mary Magdalene, that she had seven demons cast out of her. The message here is one of love and forgiveness, that the two go hand in hand, and both are linked in salvation and healing. Those who are healed by Christ are not merely free to continue their old lives - no, instead they become someone different: a part of this ministry and discipleship. This fact is repeated over and over again throughout the Gospels in numerous examples.

And when a great multitude had gathered, and they had come to Him from every city, He spoke by a parable: "A sower went out to sow his seed. And as he sowed, some fell by the wayside; and it was trampled down, and the birds of the air devoured it. Some fell on rock; and as soon as it sprang up, it withered away because it lacked moisture. And some fell among thorns, and the thorns sprang up with it and choked it. But others fell on good ground, sprang up, and yielded a crop a hundredfold." When He had said these things He cried, "He who has ears to hear, let him hear!" Luke introduces us to the parable of the Sower, and the central importance of parables in Jesus' ministry. This is an important part of every Gospel, because it is linked to mystery - which is an essential part of our faith. Jesus' ministry is not only about hard certainties and facts. Faith calls us to something deeper, that keeps on giving and will take us as deeply as we can go. A spiritual faith is not limited to facts and stories and evidence, but our faith links us in Spirit to something much more dimensional and potent. "He who has ears to hear" is a spiritual metaphor for the heart that is receptive to spiritual teaching, an expression known and understood from Old Testament prophecy and Psalms.

Then His disciples asked Him, saying, "What does this parable mean?" And He said, "To you it has been given to know the mysteries of the kingdom of God, but to the rest it is given in parables, that 'Seeing they may not see, and hearing they may not understand.'" My study bible notes, "The mysteries of the kingdom are revealed to the faithful, but hidden from those with unresponsive hearts." A connection of faith and love is more than healing as we commonly understand it, it is more than forgiveness as exemplified in yesterday's reading. A real connection of faith involves something much deeper, the sharing of Persona -- that is, the reality of the spiritual life, the kingdom of God. These are the mysteries, into which we are more deeply drawn as we continue in our faith and discipleship. The quotation refers back to Isaiah 6:9. "Mysteries" here may also be translated as "secret or hidden truths."

Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. But the ones on the rock are those who, when they hear, receive the word with joy; and these have no root, who believe for a while and in time of temptation fall away. Now the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity. But the ones that fell on the good ground are those who, having heard the word with a noble and good heart, keep it and bear fruit with patience." My study bible notes here: "The explanation of the parable is easily grasped. But only with the eyes of faith does one see and know that Jesus Himself is truly the Savior." So, in this parable, we are given an example of four different types of response to this word, Jesus' teaching. For those who are my readers, I suppose, the last group is the most relevant, "those who, having heard the word with a noble and good heart, keep it and bear fruit with patience." I think the word "patience" is a great key to this discipleship, and what follows into a life of faith.

"Parable" in the Hebrew or Aramaic can mean "allegory," "riddle," or "proverb." We understand parables as used by Christ as something that leads the faithful into the mysteries, or hidden or secret truths of the kingdom. And you and I have perhaps had the parables we know in the Gospels explained to us numerous times. If you are like me, this was so before I grasped much of faith, as a child. But for us, for now, I think it's important that we take this notion of parables introduced for us at this time in Luke's Gospel, in the context of the stories and the truths we've been given. Jesus has just received a sinful woman, and forgiven her, in a Pharisee's house, "for she loved much." The centrality of love to this ministry remains a kind of mystery for us, if you ask me. This is not just a ministry of rules and obedience; it is much more and takes us further. It is a ministry of relationship - more specifically, of love. It includes healing, salvation, redemption, discipleship, forgiveness - and more. It takes us, the very beings who are healed, restored, forgiven all manner of problems and weaknesses and sins, deep into the kingdom and the spiritual mysteries in that reality. This kingdom of love is something that is shared with us, broken as we are, imperfect as we are, as long as we share in that love - and it will share with us its mysteries. Jesus has with Him the women disciples of His ministry, including one healed even of seven demons in the example of Mary Magdalene, who will be called "Apostle to the Apostles." But the great key to all of this is in that last sentence of that last category of hearer in the parable: "those who, having heard the word with a noble and good heart, keep it and bear fruit with patience." Discipleship is a long road. It will still involve uncovering our weaknesses and places that need healing, our imperfections which seem to be endless (if you are like me, at any rate), and challenges that go ever deeper within us. But it is that long road of hidden truths which will bear fruit within us and through us when we keep that word with patience. The secret or hidden mysteries await our journey and our patience, and the loving act that keeps that word in our hearts through a long life of choice, and of love and discipleship. Are you ready for that journey? With patience, it starts today.

For she loved much

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

- Luke 7:36-50

In yesterday's reading, Jesus spoke of John the Baptist. John is in prison, and sent his disciples to inquire if Jesus is "the Coming One." Jesus replied by performing many healings and exorcisms, and He said, referring to prophecy about "the Coming One," "Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me." Jesus then spoke to the critics of both Himself and John the Baptist. They are among the religious leadership who felt they needed neither John's baptism of repentance, nor heeded Jesus' preaching - and criticized each of them for their conduct, John the stern ascetic, and Jesus for eating and drinking with His disciples. See Wisdom is justified by all her children.

Then one of the Pharisees asked Him to eat with him. And He went to the Pharisee's house, and sat down to eat. And behold, a woman in the city who was a sinner, when she knew that Jesus sat at the table in the Pharisee's house, brought an alabaster flask of fragrant oil, and stood at His feet behind Him weeping; and she began to wash His feet with her tears, and wiped them with the hair of her head; and she kissed His feet and anointed them with the fragrant oil. Now when the Pharisee who had invited Him saw this, he spoke to himself, saying, "This Man, if He were a prophet, would know who and what manner of woman this is who is touching Him, for she is a sinner." My study bible notes that, "Some Pharisees were open to Jesus' mission, as indicated by their gesture of hospitality towards Him (v. 36). Yet they could not entirely free themselves from their suspicions and prejudices." This is not the only story of a woman "anointing" Jesus with fragrant oil. But it is a particular and unique one, and has important elements in common with the other Gospel stories.

And Jesus answered and said to him, "Simon, I have something to say to you." So he said, "Teacher, say it." "There was a certain creditor who had two debtors. One owed five hundred denarii, and the other fifty. And when they had nothing with which to repay, he freely forgave them both. Tell Me, therefore, which of them will love him more?" Simon answered and said, "I suppose the one whom he forgave more." And He said to him, "You have rightly judged." Then He turned to the woman and said to Simon, "Do you see this woman? I entered your house; you gave Me no water for My feet, but she has washed My feet with her tears and wiped them with the hair of her head. You gave Me no kiss, but this woman has not ceased to kiss My feet since the time I came in. You did not anoint My head with oil, but this woman has anointed My feet with fragrant oil. Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." My study bible notes, "This is a great encouragement to all who feel so much of their lives has been given over to sin. In the mercy of God, a sinful past is not a hopeless liability. Forgiveness comes to those who truly love Christ." It's really a little stunning, in a way, to read Jesus' words here, comparing the actions of the woman with the actions of His host. We're not quite used to a comparison of love. But, really, this is the point of the strongest understanding yet in this Gospel of the essence of Christ's mission to us. The capacity to forgive, to have mercy, is a divine one that is shared with us as a gift - even to the extent that we also share this capacity. And that mercy teaches us love in return. What is most powerful in this teaching and this story is the power of love, in which is included mercy and forgiveness, and which cements this depth of relationship between Jesus and the woman who anoints his feet with the fragrant oil, an act of deep and loving devotion. For us, this story reveals to us the essence of faith: a trust as deep as love can go, and growing. We are in a personal relationship with God who has come to us and dwelt among us as one of us, and this is what He wants as well. That includes the love He has to give, and the love we have to give back - and a growing understanding and depth to what that means, including forgiveness.

Then He said to her, "Your sins are forgiven." And those who sat at the table with Him began to say to themselves, "Who is this who even forgives sins?" Then He said to the woman, "Your faith has saved you. Go in peace." A note reads: The Scriptures speak of many things that contribute to our salvation: a believing spouse (1 Cor. 7:14-16), prayer (James 5:15) and baptism (1 Peter 3:21). Here Jesus names a basic one: personal faith."

It is quite an amazing thing to learn what love is. Here we have this tremendous contrast. The Pharisee is open to Jesus' teaching, and he has invited Him into his home. He calls Jesus, "Teacher." But one great thing we can take away from this meeting and this encounter with the sinful woman is the nature of these relationships. The Pharisee understands the precepts of God from scripture, he understands Jesus' importance as a Teacher, and I would assume that he understands devotion and obedience. But love is much more than devotion and obedience. Relationship of this sort of trust is on a deeper and more encompassing level within us, and asks of us more of ourselves as human beings. Whatever we can bring to the table in this relationship, however deeply our devotion goes, that is what it will ask of us, and take - and return. To forgive sins is a kind of mutual sharing that goes much deeper than obedience, learning and understanding. It goes deeper than comprehending moral choice, than understanding a code of ethics or conduct. Love is something else altogether, and relies on a mutual shared energy of persona, Person to person. And it is strengthened by the fact that it is reciprocal. As Jesus puts it: "Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little." Our love in turn is returned with unlimited forgiveness, and we in turn learn greater love from such relationship." There is an inexhaustible depth to this sort of love and trust and it goes far beyond good conduct. It asks all that we can give, and we receive even more. How far will you go in this depth of relationship? How deeply can you let it go within you, and trust? What will you learn for yourself, and how will you grow, in return?

Wisdom is justifed by all her children

Then the disciples of John reported to him concerning all these things. And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?" When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?" And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight. Jesus answered and said to them, "Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me."

When the messengers of John had departed, He began to speak to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings' courts. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. This is he of whom it is written:

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he." And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.

And the Lord said, "To what then shall I liken the men of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying:

'We played the flute for you,

And you did not dance;

We mourned to you,

And you did not weep.'

For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!' But wisdom is justified by all her children."

- Luke 7:18-35

In yesterday's reading, Luke's Gospel told us stories of two different people, the centurion who was beloved in Capernaum and the widow who had lost her son. In previous readings, we had just read Jesus' Sermon on the Plain, which contained the messages we're told of Jesus' preaching all through His ministry, exemplified also in the Sermon on the Mount. In the stories of the centurion and the widow, we are given these preachings exemplified - how this ministry is for the high and the low, the powerful and the powerless, and how each can fulfill those teachings and come to Christ, through humility, compassion and faith. In yesterday's commentary, I remarked on this great "equalizing" or "leveling" of Christ's ministry, and how it reminded me of John the Baptist's preaching to "make His paths straight." See I have not found such great faith, not even in Israel! In today's reading, John the Baptist sends a question to Jesus, and Jesus speaks to all about John.

Then the disciples of John reported to him concerning all these things. And John, calling two of his disciples to him, sent them to Jesus, saying, "Are You the Coming One, or do we look for another?" My study bible notes, "John had been imprisoned shortly after he baptized Jesus. He probably has not heard Jesus teach, nor seen His many miracles. John also anticipates that Jesus will judge at His first coming, whereas Jesus comes to save and heal. John's question indicates either a desire to obtain secure knowledge or an intent to guide his own disciples to Jesus. Christ answers the question indirectly by pointing to His miraculous messianic deeds."

When the men had come to Him, they said, "John the Baptist has sent us to You, saying, 'Are You the Coming One, or do we look for another?" And that very hour He cured many of infirmities, afflictions, and evil spirits; and to many blind He gave sight. Jesus answered and said to them, "Go and tell John the things you have seen and heard: that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have the gospel preached to them. And blessed is he who is not offended because of Me." As my study bible noted, the deeds Jesus does are a crucial part of the answer to John the Baptist. These are signs - they point to something beyond themselves, a power of God the Father at work. But the message He sends has more to it, something deeper: it echoes the prophecies of Isaiah concerning "the Coming One." To be "offended" may also be translated as "caused to stumble." So, we have intertwined here many messages of prophecy and their fulfillment in the life of Jesus.

When the messengers of John had departed, He began to speak to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed those who are gorgeously appareled and live in luxury are in kings' courts. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. This is he of whom it is written: 'Behold, I send My messenger before Your face, who will prepare Your way before You.' For I say to you, among those born of women there is not a greater prophet than John the Baptist; but he who is least in the kingdom of God is greater than he." My study bible notes, "Christ recognizes John as the greatest prophet. John belongs to the period of the Old Covenant; the Kingdom of God is inaugurated through Christ. The New Covenant so far surpasses the old that the least in the kingdom is greater than John." The quotation ("Behold, I send My messenger...") refers to prophecies of both Isaiah and Malachi. The message concerning the Baptist is clear: his identity, as is Christ's, is bound up with the lineage of prophecy concerning "the Coming One" and the messenger who will precede Him. John the Baptist, who lived in the wilderness and is now in prison, lived a life of severe poverty and strictness in his personal rule of humility. Here, Jesus asks the crowds what they expected - a soft person? One used to luxury and pampering? Those are found only in kings' courts. But John is not only a prophet; he is, in fact, the greatest of the prophets. He is a picture of a holy man. But even those who are the least of the kingdom are still "greater" than he.

And when all the people heard Him, even the tax collectors justified God, having been baptized with the baptism of John. But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him. A note reads: "Luke makes a blunt observation: anyone who rejected the baptism of John is out of step with the will of God. Such a spurning by the Pharisees and the lawyers indicates a hardness of heart and no receptivity to the grace of the Kingdom of God. It is a sobering thought that some today reject the baptism of Christ." I can't help but remark on this vision of the "wild man" of the wilderness, the one who lived in such poverty, presented by Christ as the greatest prophet. John the Baptist baptized many for repentance, including those excluded from the group considered "good" - even the tax collectors, and, we recall from our earliest reading about John the Baptist, the soldiers (who served Rome). Those left out are the ones who feel they needed no repentance, no baptism of such - those who perhaps are offended by the roughness of John, who does not belong in a king's court, and is instead in a king's prison.

And the Lord said, "To what then shall I liken the men of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying: 'We played the flute for you, and you did not dance; We mourned to you, and you did not weep.' For John the Baptist came neither eating bread nor drinking wine, and you say, 'He has a demon.' The Son of Man has come eating and drinking, and you say, 'Look, a glutton and a winebibber, a friend of tax collectors and sinners!' But wisdom is justified by all her children." A note reads: "This verse describes an ancient game which children played in two groups; here one group would not cooperate, neither dancing nor weeping. Similarly, as was true of the Pharisees and scribes, unregenerate religious people will neither dance nor weep! John the Baptist is to them a stern ascetic; Jesus, 'a glutton and a winebibber' (v. 34)." We recall the criticism of Jesus for dining with Matthew/Levi. In the ancient game, the two groups of children would mime: one playing music so the other dances, then mourning so the other weeps. Jesus is chastising the critics, claiming that their demands are childish, and their criticism unjust and without merit. I find the phrase "Wisdom is justified by all her children" particularly of importance, because it tells us that we are not to predict what forms Wisdom takes in the world, what the work of the Spirit must look like.

We cannot set limits on God. We cannot define God, nor set limits for God's work in the world. In the analogy of the children's game that Jesus describes, it is the critics who seek to define or command God's work in the world, the acts of Wisdom (another name for Christ, and a gift of the Holy Spirit) - something they cannot do. It is similar to Jesus' teaching that the Son of Man is also Lord of the Sabbath. These critics have it backwards, and would hold all power for themselves to define or proscribe God and God's work in the world - "but wisdom is justified by all her children." ("Wisdom" is sofia/σοφια in the Greek, a feminine word.) The works of wisdom in the world proclaim their own reality, their own outcomes - and thus she is "justified by all her children." It is not the critics who justify - they cannot set limits on God and what God's work will do and create in the world. I find that I run into this problem quite a lot in life. Many people I know seem to say what they expect of something or someone that is holy or acts in holiness. This includes both things God would or should do, and things God wouldn't or shouldn't do. How do we know how the Holy Spirit will work? How can we define, proscribe, or set limits on God? This is to view the world and creation upside down. In describing the effects of baptism, rebirth in Spirit, to Nicodemus, Jesus taught, "The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit." (Spirit in the Greek is pneuma/πνευμα, which can also mean "wind" - or "breath," "soul," "spirit.") God is not circumscribed by our thinking; it is we who must be open to the teachings of God in our midst, the holy when it manifests. How will your eyes be open to this? Can you accept this faith? This gift?

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

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

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

- Luke 7:1-17

Over the course of the past several readings, we have been hearing what is called Jesus' Sermon on the Plain. (It has been given this name because, we are told, Jesus "stood on a level place.") It is a reflection of Jesus' teachings which He preached in many places, over the course of His three years' ministry, and it resembles the much longer Sermon on the Mount (found in Matthew's Gospel). See Blessed are you poor, for yours is the kingdom of God, You will be sons of the Most High, and Can the blind lead the blind? In today's reading, Jesus returns to Capernaum.

Now when He concluded all His sayings in the hearing of the people, He entered Capernaum. And a certain centurion's servant, who was dear to him, was sick and ready to die. So when he heard about Jesus, he sent elders of the Jews to Him, pleading with Him to come and heal his servant. And when they came to Jesus, they begged Him earnestly, saying that the one for whom He should do this was deserving, "for he loves our nation, and has built us a synagogue." Then Jesus went with them. And when He was already not far from the house, the centurion sent friends to Him, saying to Him, "Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof. Therefore I did not even think myself worthy to come to You. But say the word, and my servant will be healed. For I also am a man placed under authority, having soldiers under me. And I say to one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it." When Jesus heard these things, He marveled at him, and turned around and said to the crowd that followed Him, "I say to you, I have not found such great faith, not even in Israel!" And those who were sent, returning to the house, found the servant well who had been sick. My study bible has a note on this section: "This centurion is an unusual Roman officer. He is attracted to the Jewish people and their religious tradition, and greatly commended by Jesus. The characteristics which he possesses are notable: (1) He has compassion for his servant (v. 2). (2) He is a man of humility (v. 3). He does not consider himself worthy to go to Christ (v. 7), so he asks that the elders go. He clearly does not consider himself worthy to have Christ enter his home (v. 6). (3) He has love for the Jewish people (v. 5). (4) He is considerate (v. 6). (5) He possesses great faith (vv. 7-9), more than Jesus has found thus far in His ministry." Capernaum, we know, was considered the center of Jesus' ministry, where we could say were His "headquarters." I think my study bible notes several important things here which we must consider. This powerful man loves his servant so that he takes time to find help for him. Not only is he humble, but shows good discernment and judgment in sending the elders to approach Jesus. To me, this is a sign that he is a good administrator in foreign territory, and understands how to approach the local people with respect and even love. Not only that, but the local elders also respect and revere the centurion, "for he loves our nation, and has built us a synagogue." In some sense, this centurion has acted as a "good shepherd" because "he has done great things for them." And the centurion's gift to us is even greater, because in the next section we are given to understand that he approaches Jesus with extraordinary humility ("I am not worthy that you should enter under my roof") and at the same time, he approaches Jesus as a man of authority - comparing Jesus to his own capacity and rank, and greater (because of his display of humility). So, we are given to understand a great gift in this picture of this centurion: a man of great power, a Roman who rules and enforces the Roman law of occupation, and yet beloved by the common people. Moreover, and perhaps even more importantly, this centurion understands quite deeply how he must approach Jesus. Jesus has just preached "Blessed are you poor" and "Woe to those who are full" but we are immediately given in Luke's Gospel a picture of an extraordinarily righteous man of power and wealth. I feel that we cannot underestimate the importance of this portrait of the centurion, because we are taught what it is to live a righteous life while in a position of great power and wealth. Jesus validates this when He says, "I say to you, I have not found such great faith, not even in Israel!"

Now it happened, the day after, that He went into a city called Nain; and many of His disciples went with Him, and a large crowd. And when He came near the gate of the city, behold, a dead man was being carried out, the only son of his mother; and she was a widow. And a large crowd from the city was with her. When the Lord saw her, He had compassion on her and said to her, "Do not weep." Then He came and touched the open coffin, and those who carried him stood still. And He said, "Young man, I say to you, arise." So he who was dead sat up and began to speak. And He presented him to his mother. Then fear came upon all, and they glorified God, saying, "A great prophet has risen up among us"; and "God has visited His people." And this report about Him went throughout all Judea and all the surrounding region. A note reads: "This account is reported only by Luke, and shows Jesus' deep compassion toward the mourning widow of Nain who has lost her only son and provider. The raising of the son is performed by the Lord (v. 13) who has power over life and death. Jesus also raises Jairus's daughter (8:41-56) and Lazarus (John 11:1-44). But note: these were all acts of resuscitation, which is different from resurrection. They were brought back to life, but would eventually die again physically. Nevertheless their new life manifests Christ's divinity, and gives assurance of His Resurrection and ours, a transformation to glory."

Luke's Gospel gives us a tremendous picture of faith in both the stories in today's reading. There is the definition of a great and righteous ruler in this centurion. He is a symbol of Roman power, which was hated by so many in Judea and the surrounding areas as an oppressive, ungodly yoke and burden. And yet, he is revered in Capernaum because of his superb skills as a leader. He is humble, and he shares compassion with his servant, cares well and loves and nurtures spiritually the local people in their own tradition, and he shows firm faith, love and humility toward Jesus. He is a man of the truth, for whom discernment is a rule. And then we get the picture of the widow, the poorest of the poor, who depends upon her son. This story, found only in Luke, tells us of the great gift of life which Jesus can bestow, and which spreads his recognition as a prophet, and even, so to speak, "God among us." Jesus' ministry is a portrait of "high and low." There are no souls which He will not gather to Himself. There is no one who is exempt from this ministry and this faith. It is righteousness, humility and love that defines those who follow in this faith. Jesus' compassion is on those who mourn and weep, and for those who "are full" but show the same character of compassion. He remarks on their tremendous and extraordinary faith ("I have not found such great faith, not even in Israel!"). This is what we learn from Luke's Gospel, that Jesus is the Physician to the high and the low, to all people. We are radically united and equaled in this faith - and it is this, in some sense, that "makes His paths straight." There is a radically equalizing and evening up here, which we could say is preached metaphorically by John the Baptist in the lectionary's first reading in this Gospel. Immediately after the Sermon on the Plain, we are given vivid examples of the faith itself - compassion at work, the humility that opens the door. Jesus' ministry is for all of us, high and low, the powerful and the poor, the centurion and the widow -- and we all have ways in which we approach Him and ways in which we need Him. This ministry is for everyone; the Gospel teaches us all how to be his faithful. What does it say to you? How do you need to approach Him, wherever you are, whoever you are? How does He come to you?

Can the blind lead the blind?

And He spoke a parable to them: "Can the blind lead the blind? Will they not both fall into the ditch? A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher. And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye? Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit. For every tree is known by its own fruit. For men do not gather figs from thorns, nor do they gather grapes from a bramble bush. A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks.

"But why do you call me 'Lord, Lord,' and do not do the things which I say? Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: He is like a man building a house, who dug deep and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock. But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell. And the ruin of that house was great."

- Luke 6:39-49

Over the past two readings, Jesus has been preaching what is called the Sermon on the Plain. It began with the Beatitudes, as did the Sermon on the Mount, and we get much of the same teachings that Jesus preached through the three years of His ministry, in many places and many different settings. See Blessed are you poor, for yours is the kingdom of God and You will be sons of the Most High. In today's reading, Jesus continues this sermon.

And He spoke a parable to them: "Can the blind lead the blind? Will they not both fall into the ditch? A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher." My study bible says, "Spoken to the disciples, these words are an exhortation to discernment and imitation of Christ in their training for the apostolic ministry." Surely we, too, fall into this category of disciple: we, too, need our Teacher to train us properly for discernment and wisdom.

"And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye? Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye." We get our most immediate training here. We start with ourselves. It's easy to look around and see what is wrong with the world, and to understand where we may think others are going wrong. And we might just be correct about these things -- but until we are capable of looking inward and understanding that it is our own repentance, change and transformation that is asked of us first, then won't really understand or be following our Teacher. And, as He has taught earlier in this sermon, when He preached about judgment, we will not be able to practice good judgment unless we do so. I think it's also important to understand that helping a "brother or sister" to remove the speck from their own eye is an act of help and assistance, not condemnation.

"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit. For every tree is known by its own fruit. For men do not gather figs from thorns, nor do they gather grapes from a bramble bush. A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks." And here is the reason why we turn first to work on ourselves, and why this is such a high priority for a Christian life. The whole notion of those who are "pure in heart" (another famous phrase from the Sermon on the Mount) comes into play in this understanding that is conveyed here. Jesus also taught in Matthew's Gospel to "clean the inside of the cup." This sense of purity is one in which we are taught that we are to be consistent, inside to outside. As we are within, so we will be without - hence the emphasis on the "heart" (the center of ourselves as beings) and what our hearts are like.

"But why do you call me 'Lord, Lord,' and do not do the things which I say? Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: He is like a man building a house, who dug deep and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock. But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell. And the ruin of that house was great." My study bible notes, "Hearing the gospel is not enough, according to Jesus. We must do what He says. Jesus did not preach that faith alone is all God requires for salvation. Spiritual foundations are made secure with both faithful hearing and faithful doing of the words of Christ."

We also recall here that Jesus' greatest and most scathing words of condemnation will come to religious hypocrites, and that the word "hypocrite" (from the Greek) originally means "actor." When we follow His words and turn to the inner reality of the self - and find that "plank in our own eye" before we turn to a brother or sister - then we are laying down the proper foundation for a sound spiritual life. This sense of being "pure in heart" - that is, we have looked after our own hearts, and done the work we need to there - is that which teaches us the humility required for real discipleship. Then we can help one another as well - not condemn. In this sense we build ourselves a strong foundation for spiritual work and spiritual discipleship, within which we can move forward. I think my study bible is right when it notes that we can't really separate the internal from the external -- faith and action -- because this is also, in a very deeply profound way, what Christ Himself is saying here. When we turn to the plank in our own eye, in order to better see the speck in others', then we do the work in ourselves first in order to help others who are also disciples as well. This sense of purity in heart is what makes a good disciple, someone with a good internal foundation, a consistent effort at discipleship, and the ability to follow through in the long run - because discipleship is indeed a very long run, and we will be tested with new challenges throughout our lives. St. Paul likened the challenge of discipleship over the long haul to a "race," and called it "the good fight," when he said, "I have fought the good fight, I have finished the race, I have kept the faith" (2 Timothy 4:7). I know no better way than to turn for help in prayer in order to do this, and to seek the kind of guidance that comes from this relationship. We remember the rule of mercy from the past two readings in Jesus' preaching. When we turn in prayer for mercy, we ask for that grace that shows us where we need to change, in order to be better disciples, and the love that teaches us about what is in our own eye - and how to love others who seek the same help when we are prepared to give it. We must be able to see clearly first in order to do so.

You will be sons of the Most High

"But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise.

"But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return, and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father is also merciful.

"Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you."

- Luke 6:27-38

In yesterday's reading, Jesus began what is sometimes called "the Sermon on the Plain" (because we are told that He "stood on a level place"). The preaching and the message are similar to the Beatitudes and the Sermon on the Mount which we know from Matthew's Gospel. In Matthew's Gospel, this covers many readings (see chapters 5-7). Today we continue with this Sermon as given us by the Evangelist Luke. My study bible has noted, "Jesus taught many of the same things over a period of three years in a setting of hills, plains, the lakeshore and the cities, and we have His teachings in various versions."

"But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods do not ask them back. And just as you want men to do to you, you also do to them likewise." These teachings give us a picture of peace. We are taught that our attitude is not to quickly seek revenge, retribution or recompense. Rather we practice a loving and merciful attitude. For the past several readings, it is this quality of mercy that has been stressed -- first of all, in the application of the law, for it is God's will, which is love, that is to be served by the law; the law is to minister to mankind, God's creation. But in this teaching, Jesus is giving us a way to "be like God."

"But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return, and your reward will be great, and you will be sons of the Most High. For He is kind to the unthankful and evil. Therefore be merciful, just as your Father is also merciful." We are not only encouraged to "be like God" - but we are told that we are to be "sons of the Most High," children of God. We become His by adoption. Jesus is inviting us, His listeners, not merely to be disciples, but into a deeper relationship of sonship.

And there is also a very significant notion of exchange going on here. We are to exchange a worldly sense of justice for a different one. The actions that Jesus asks of us here don't really make sense in the context of the way we think of "justice" in worldly terms. We are asked to "opt out" of one system, so that we are initiated into a different one. Earlier in this Sermon, Jesus taught that the reward of those who suffer now is great in heaven. Here, too, we are asked to exchange one system for a different one, in heaven. God the merciful is called "our Father." We are to seek to be His, to belong to His way as His children.

"Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you." My study bible notes here: "The Kingdom of God calls us to a way of life in which mercy abounds. We must: (1) Refrain from judging. By definition, human judgment precludes mercy. (2) Do not condemn. Condemnation causes us to depart from mercy. (3) Forgive. Forgiveness can only come out of a heart of mercy. (4) Give. When we give abundantly we receive from God in the same measure." I think that Jesus is giving us a powerful antidote to the understanding of justice and judgment that we get from the world (perhaps by inference, from the "ruler of this world"). The most important understanding that we can infer from this section of today's reading is the notion of our own self-responsibility. We are told that "with the same measure that you use, it will be measured back to you." We hold ourselves to a standard. Our "contract" if you will, is with God our Father, this is the source of right-relatedness. We have a responsibility to walk in His way of mercy. This is the basis for good judgment, not a worldly sense of judgment or justice.

In John chapter 12, we read Jesus words, "Now is the judgment of this world; now the ruler of this world will be cast out." We have to reconcile the repeated understanding of judgment in these Gospels with Jesus' words here that we are not to judge and condemn. Therefore, we understand that it is not judgment as a concept that is the problem, but rather the way we judge, how we condemn, how we understand judgment from a "worldly" perspective. From that basic relationship as children of Our Father, we take different notions of what good judgment really is. We learn to practice in exchange -- we give up one system of judgment so that we may learn another, that of Our Father. Our Father's law is mercy and love, as opposed to that of the "ruler of this world." It goes back to the Greatest Commandments. We put the love of the Father first, from there we learn righteousness, love of neighbor, and conduct becoming "children of the Most High." It is a bond of love that teaches us who we are, who we must be and become. Can you forge that bond with your Most High parent? It will teach you what you have not learned otherwise; and we exchange one system of understanding for another. This, too, is the process of repentance to which we are called as children of the Most High.

Blessed are you poor, for yours is the kingdom of God

Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God. And when it was day, He called His disciples to Himself; and from them he chose twelve whom He also named apostles: Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor.

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits. And they were healed. And the whole multitude sought to touch Him, for power went out from Him and healed them all.

Then He lifted up His eyes toward His disciples, and said:

"Blessed are you poor,

For yours is the kingdom of God.

Blessed are you who hunger now,

For you shall be filled.

Blessed are you who weep now,

For you shall laugh.

Blessed are you when men hate you,

And when they exclude you,

And revile you, and cast out your name as evil,

For the Son of Man's sake.

Rejoice in that day and leap for Joy!

For indeed your reward is great in heaven,

For in like manner their fathers did to the prophets.

But woe to you who are rich,

For you have received your consolation.

Woe to you who are full,

For you shall hunger.

Woe to you who laugh now,

For you shall mourn and weep.

Woe to you when all men speak well of you,

For so did their fathers to the false prophets."

- Luke 6:12-26

In yesterday's reading, Jesus has introduced us to the rule of mercy. When it comes to questions in the law regarding a merciful interpretation and easing, the question comes down to the understanding of the purpose of the law: to do God's will. That is, to serve God's will to love and to minister to human beings (and indeed for all the life of the world). Jesus declared: "The Son of Man is also Lord of the Sabbath."

Now it came to pass in those days that He went out to the mountain to pray, and continued all night in prayer to God. And when it was day, He called His disciples to Himself; and from them he chose twelve whom He also named apostles: Simon, whom He also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; Judas the son of James, and Judas Iscariot who also became a traitor. My study bible notes that, "Jesus prays all night before He selects the Twelve whom He will train to continue His mission in the world." Some of the names of these men are already familiar to us in Luke's Gospel, and some are new. To pray all night is extraordinary, and an uplifting example to us - emulated for centuries the devout and in particular those who serve the church. It's interesting that we have been given earlier in the Gospel a picture of Jesus' very full days of ministering: preaching, teaching, healing, and performing exorcisms - and spreading the Gospel of the Kingdom to many cities, because "for this purpose I have been sent." Here we have a full night of prayer. This is a great example to us all of the central importance of prayer to all of our plans for what we might consider our lives of fulfillment in practice of our faith.

And He came down with them and stood on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases, as well as those who were tormented with unclean spirits. And they were healed. And the whole multitude sought to touch Him, for power went out from Him and healed them all. Once again, we are given a full picture of Jesus' ministry, which involves many different things - but all come out of a sort of "organic" reality of what and who Jesus is: "the whole multitude sought to touch Him, for power went out from Him and healed them all." Healing, exorcism, preaching, teaching - all of it is a part of that power which works at depths we cannot know.

On the next section (which will continue in subsequent readings), my study bible has this note: "This teaching is similar in content to the Sermon on the Mount (Matthew 5--7) but not as extensive. This has been called the Sermon on the Plain because Jesus 'stood on a level place' (v. 17) when He delivered it. Jesus taught many of the same things over a period of three years in a setting of hills, plains, the lakeshore and the cities, and we have His teachings in various versions."

"Blessed are you poor, for yours is the kingdom of God. Blessed are you who hunger now, for you shall be filled. Blessed are you who weep now, for you shall laugh. Blessed are you when men hate you, and when they exclude you, and revile you, and cast out your name as evil, for the Son of Man's sake. Rejoice in that day and leap for Joy! For indeed your reward is great in heaven, for in like manner their fathers did to the prophets." We begin with what resembles the Beatitudes of Matthew's Gospel. The most remarkable thing to our eyes is this examination of those who are oppressed. And they are not oppressed for just any reason, but in particular for their faith in this Gospel message of the kingdom - "for the Son of Man's sake." The poor, the hungry, the weeping (connected with mourning) - all are those whom Jesus declares blessed. There could be no more specific targeting of the "outsiders" which we have previously discussed than this naming of the "hated," the "excluded," the "reviled," and those "whose name is cast out as evil" for the Son of Man's sake. Jesus teaches us to "rejoice and leap for joy" as the reward is great in heaven - and we are linked to the prophets who were also treated the same way by the "fathers" of those who do the reviling and hating. It's highly significant that Jesus ties in the whole tradition of the prophets - who also spoke for the Son of Man's sake - with the new tradition that He is introducing for His followers. It is an important form of continuity and understanding of God's love and care as an extension into a suffering and ailing world - and one in which justice is upside down.

"But woe to you who are rich, for you have received your consolation. Woe to you who are full, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep. Woe to you when all men speak well of you, for so did their fathers to the false prophets." My study bible notes here: "Luke also reports four 'woes' (vv. 24-26) in addition to his four Beatitudes." Jesus addresses those who have their reward ("consolation") in the world: the rich, the full, those who laugh now, and those who love the praise of men more than the praise of God. This is not a question of labeling every wealthy, full or laughing person -- rather it is a question of those who seek this reward first, who put worldly concerns first, who are not willing to put the kingdom first and whatever this may mean in their lives. We have repeatedly understood Jesus' preaching against hypocrisy and false appearances - and indeed there is much preaching against such in Matthew's lengthy version of this Sermon. It is all a question of what we put first, and what we are willing to live without for the sake of that kingdom if we are called upon to do so -- or what we are willing to forgo in that kingdom in order to have our "consolation" now.

If we think about it, I'll bet many of us can think of examples of such choices, and even people we may know who "have their consolation" at the expense perhaps of righteousness or what we consider to be righteous behavior toward others. Judgment is up to the Lord, and we cannot know the relationship of others to God. We can but pray for this to be so for all people. But we can look to ourselves. And in that ability Jesus gives us here all reason to rejoice. He links us to the prophets, to an entire lineage of those whose names are written in the love of God. Why are we here in the world? Why are we given life? What are we here for? What do we put first? It is linked to Jesus' teaching of the greatest commandments. The first is the love of God. "You shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." This would include the forsaking of whatever it is that we must choose between in order to fulfill this commandment. I have found, at least in my life, that there is a great deal I have had to forsake in order to follow this Gospel and what I believed God has asked of me, while others profited at my expense. I know what it is to experience hate and exclusion for what you think God asks of you. But the greatest blessings have come through my faith and what God has brought to me in my life. And that is my confession here. What choices do you have to make?