No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light

 

 "No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light.  For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light.  Therefore take heed how you hear.  For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him."

Then His mother and brothers came to Him, and could not approach Him because of the crowd.  And it was told Him by some, who said, "Your mother and Your brothers are standing outside, desiring to see You."  But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it."

Now it happened, on a certain day, that He got into a boat with His disciples.  And He said to them, "Let us cross over to the other side of the lake."  And they launched out.  But as they sailed He fell asleep.  And a windstorm came down on the lake, and they were filling with water, and were in jeopardy.  And they came to Him and awoke Him, saying, "Master, Master, we are perishing!"  Then He arose and rebuked the wind and the raging of the water.  And they ceased, and there was a calm.  But he said to them, "Where is your faith?"  And they were afraid, and marveled, saying to one another, "Who can this be?  For He commands even the winds and water, and they obey Him!"

 

- Luke 8:16-25 

 

Yesterday we read that Jesus 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; some fell by the wayside; and it was trampled down, and the birds of the air devoured it.  Some fell on the 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." 

 

 "No one, when he has lit a lamp, covers it with a vessel or puts it under a bed, but sets it on a lampstand, that those who enter may see the light.  For nothing is secret that will not be revealed, nor anything hidden that will not be known and come to light.  Therefore take heed how you hear.  For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him."  Here, continuing in the context of yesterday's parable of the Sower (see above), Jesus speaks of His word as light.  The lamp to which He refers would have been understood as an image of one that burned oil, a flame giving illumination to the room.  So when we think of this light, it is an image of light emanated from a flame, and one that can be distributed and given to others.  It is also a kind of flame whose light sheds clarity on everything, opening up mysteries (to which He referred in yesterday's reading, above), and other things that are hidden.  We should remember that He's speaking to His disciples, including those who will be sent out with His word.

 

Then His mother and brothers came to Him, and could not approach Him because of the crowd.  And it was told Him by some, who said, "Your mother and Your brothers are standing outside, desiring to see You."  But He answered and said to them, "My mother and My brothers are these who hear the word of God and do it."   My study Bible comments that Christ's relatives have not yet understood His identity and mission.  Moreover, it was not Christ's will to deny His mother and brothers.  It quotes St. John Chrysostom, who comments that He is correcting both them and His hearers "to the right idea concerning Himself," that the family of His Kingdom "is not by nature but by virtue."  Note the emphasis yet again on living the word of God, following upon the theme of the parable of the Sower in yesterday's reading (above).  

 

 Now it happened, on a certain day, that He got into a boat with His disciples.  And He said to them, "Let us cross over to the other side of the lake."  And they launched out.  But as they sailed He fell asleep.  And a windstorm came down on the lake, and they were filling with water, and were in jeopardy.  And they came to Him and awoke Him, saying, "Master, Master, we are perishing!"  Then He arose and rebuked the wind and the raging of the water.  And they ceased, and there was a calm.  But he said to them, "Where is your faith?"  And they were afraid, and marveled, saying to one another, "Who can this be?  For He commands even the winds and water, and they obey Him!"   My study Bible says that Christ deliberately permits the windstorm to arise while He is sleeping in order to perfect the faith of the disciples, and to rebuke their weaknesses -- so that they will eventually be unshaken by the temptations of life.  Here their faith is still mixed with unbelief:  they showed faith when they came to Him, but unbelief when they said, "We are perishing."

 

In today's reading, Jesus continues themes from His parable of the Sower, told in yesterday's reading (see above).  As the Sower (Jesus) sows His word, this "seed" goes out into the world, and it must take root in human hearts, and grow in their souls.  In this way it produces much fruit; according to the parable, even "a hundredfold."  That is, the word multiplies.  It's important that we see the ways that this happens, the unfolding of all kinds of ways in which the seed takes root and is lived and expressed through our lives, because this isn't just a simple single direction.  This is something which comes from the Creator, and is in its effects and energy, explosively creative itself.  That image of produce of "a hundredfold" is an image of all the ways in which the word can take root, blossom, and produce fruit through us and into the world.  The lamp that is lit as a flame and gives light all around is another such expression that gives us an image for the ways in which this word works.  If we think of Christ's word as the lamp, then the light it yields has all kinds of effects.  It spreads out to illumine an entire room; it brings mysteries to light, revealing truth.  And it can also reveal dark secrets that need healing and cleansing, our own hidden flaws we can do something to act upon.  The light also includes others who see it and experience it and may desire that flame for themselves.  It reminds us of the disciples on the road to Emmaus (also found in Luke's Gospel; see Luke 24:13-35).  After speaking unknowingly with the risen Christ, they suddenly realize in the breaking of bread who He is, and He vanishes from their sight.  They ask one another, "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?"  That sensation of burning in the heart is another echo of the flame of the word which burns, warms, stirs within us, and kindles understanding and illumination, uplifting us with possibilities within its creative and dynamic action.  We need to see all of the outpourings of this word that starts with a seed, and the "hundredfold" possibilities that manifest as a result of it.  Jesus describes a new kind of family that His word will create as one of its actions.  This does not mean He rejects His family (after all, His mother also heard the word of God and did it, calling herself the "maidservant of the Lord"; see Luke 1:26-38), but it deeply instills in us a sense of communion, and a meaning to the deep bond between Mary and Jesus extending also to the faithful, as she has come to be understood by many as "Mother" as well.  When the disciples set sail across the sea and are caught in the windstorm, Jesus' presence with them and their developing faith become an occasion for teaching -- for the times when they will be sent out into the world carrying His word to all nations.  What each of these things says to us is something about the infinite creativity of this word, Christ's expression of a "hundredfold" yield in the parable of the Sower giving us a meaning of infinite fullness, a multiplicity beyond all expectations, and one that continues to grow in ways we can't anticipate nor possibly even define within our own limitations.  For this word is the seed of the Creator, and that is just what it is -- it is infinitely creative.  It has inspired artists of all times and disciplines, from architecture to art to music to poetry and all sorts of expressions throughout the centuries.  It brings us beauty in so many forms, manifest in all the arts, in forms of our worship services, to the everyday things that bless our homes, give us hope, and especially teach us about love and mercy so that we also shine the light from the lamp of His word.  Because this is what we are meant to do, and the word He has sent out that will not come back to Him empty.

 

 

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

 

 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; some fell by the wayside; and it was trampled down, and the birds of the air devoured it.  Some fell on the 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 

 

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

 

 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 comments that these women were faithful to Christ to the end (Luke 23:49, 55), and were the first to receive and proclaim the news of His Resurrection (Luke 24:1-10).  In the Scriptures, the number seven often symbolizes totality and completeness, indicating that Mary called Magdalene had been thoroughly given over to darkness before her healing.  

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; some fell by the wayside; and it was trampled down, and the birds of the air devoured it.  Some fell on the 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!"  This is the seminal parable of the Sower; it is the foundation for the rest of the parables, and begins Jesus' teaching in parables also in Matthew's Gospel (Matthew 13).   One significance to this beginning of speaking in parables is that the multitudes are great enough now so that all kinds of people come to hear Him from curiosity, even those who will not become His disciples.  "He who has ears to hear, let him hear!"  is a call to those whose hearts are ready to receive His word hidden in the parable for themselves. 

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 explains that mysteries are not obscure intellectual concepts, but the presence of the Kingdom of God which cannot be defined.  A person's unwillingness to understand Christ's parables is due to a rejection of His Kingdom.  St. John Chrysostom writes, "If the blindness were natural, it would have been proper for God to open their eyes, but because it was a voluntary and self-chosen blindness, He does not overthrow their free will."  To do so would have been not only to "no advantage for them, but an even greater condemnation."

"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 comments that, as the sower in the parable, Christ fulfills the prophecy in Isaiah 55:10-13.  It notes that while come might teach that a person is permanently saved at the moment one professes faith -- a view which was never held by the historic Church -- the teaching of Christ is clear, that it is possible to believe for a while and then fall away.  

When we look at the prophecy found in Isaiah 55:10-13, we read that "My word . . . that goes forth from My mouth . . . shall not return to Me void, but it shall accomplish what I please, and it shall prosper in the thing for which I sent it."  Jesus as the Sower is sowing seeds with His word, hoping to plant them within us, within the crowds -- not necessarily so that He sees and immediately reaps all the fruit from those seeds, but rather confident that as the seed goes out, so it shall find good ground, and begin to grow its own harvest.  When we read this parable, it should be informing us that this process will continue as long as there are human beings to hear the word, and others to carry it out to the world, for it is still at work among us, and still going out to prosper and to flourish.  We note that Jesus isn't saying that everybody will be a fruitful recipient of His word.  He wants "those who have ears to hear."   That is, those who are pulled in to the compelling gravity of the mysteries of the kingdom of God -- that intangible secret hidden in plain sight, found in the Church and in the testimonies of the faithful, of those who discern that love and know they need it, and return it to Christ.  Note also how fruitfulness, once it's begun, doesn't really have a limit, 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.  Note that the words used here are that we bear fruit "with patience."  This is not simply an overnight process, but one of a lifetime's work and discipleship.  We need to be patient with God and patient with ourselves; these seeds -- Christ's word -- are the gift that keeps on giving, keeps asking us for new growth, for more weeding out of what gets in the way, removal of the stones that prevent roots from growing deep, pulling out the thorns that choke the harvest with their cares, riches and pleasures of life which crowd out the focus of the heart where the word takes root and bears fruit.  I find that each one of places upon which the seed could fall which Christ describes can stand in for something we go through in life, but the good ground also depends on our work for it, our cultivation of receptivity and willingness in discipleship.  Time goes on, and the word continually goes out, and this will not stop until the job is complete, which Jesus has indicated will be the end of the age.  We don't know when that will be, for it is not up to us -- but what we should take to heart every day is the work of His word going out, its great harvest in us and among us, and our part in that.  When we seem to lose our way, or are choked with cares and worries, when the world baffles us, we take up this job and know what we are to be about.

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

 

- Luke 7:36–50 

 

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

 

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

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

 

 The question of sinfulness is central to the Bible.  In the beginning of Genesis, we have the problem of growing violence that stems from the first sin -- a kind of lawlessness that continues to expand and grow throughout the generations, until we reach the declaration of Lamech and his multiplication of vengeance:  "If Cain shall be avenged sevenfold, then Lamech seventy-sevenfold" (Genesis 4:24).  Vengeance remains a problem.  When we read in the Law "eye for eye, tooth for tooth" (Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21) in the context of what has come before, we should understand it as actually limiting vengeance.  But then Jesus comes along with a depth of mercy that calls into question what justice and forgiveness mean to us as His disciples.  In both the Sermon on the Mount and the Sermon on the Plain (which we've just read in Luke 6:20-49), Jesus preaches against vengeance, and teaches us to do good ("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"; see Luke 6:27-36).  We might pause to wonder what the world would look like if this were built into a justice system, rather than teachings for those who would be Christ's disciples.  But, on the other hand, Jesus gives careful admonition about our own behaviors; we will reap what we sow.  Within the context of our lives and our communion with God, what we give we will realize for ourselves ("For with the same measure that you use, it will be measured back to you"; see Luke 6:37-38).  In today's reading, we are given a taste of God's mercy in action, and we can see how it works hand in hand with our own capacity for love.  Jesus points out to the Pharisee how this woman has treated Him with more grace than the Pharisee has.  He teaches the Pharisee the parable of forgiveness, telling him, "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?"  Finally, He tells the Pharisee, "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."  Jesus seems to be placing the greatest of emphasis on this communion between God and those who love God, and our sins and the mercy that we may realize for ourselves come within this context.  He speaks of the love that is within that communion, and challenges us to consider its depth.  Think about the many sins forgiven this woman for she loved much.  As happens in other similar incidents reported in the Gospels, Jesus is defending to the Pharisee her exorbitant expression of love, and He is not ashamed of this, for it is justified in the sight of God whose very character is love, whose currency is mercy.  If we do not understand that our communion with God is the language of love, our communication must be lacking. In a world beset by violence, we still deeply need this union of love with our Creator, and our own sins must be struggled with and acknowledged in this context -- for it is there that the repairs begin.  It is there we are told to take responsibility for our own behaviors and the states of our own hearts.   It is there we learn responsibility and loyalty to the One upon whom rests all things, and especially our way in life, the path we need to true well-being.  This woman has clearly understood that about her life.  Do we believe that she will continue on in her old sinful path, or that her love for God will turn her life in a new direction?  That's the question we should ask ourselves, and come to understand and know as well.  For it is her faith that has saved her, and brought her peace.

 

 

 

Wisdom is justified 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 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 

 

Yesterday we read that when Jesus had concluded His Sermon on the Plain 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 am also 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. 

 

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 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."  My study Bible notes that John the Baptist was imprisoned soon after Jesus was baptized (Mark 1:14).  Although John directed his disciples to follow Christ (John 1:29-31, 35-37), there were those who remained with him.  While John's own faith was strengthened by Christ's signs, my study Bible says, in patristic commentary this encounter is universally viewed as a means used by John to convince his remaining disciples that Jesus was indeed the Coming One.  Just as John proclaimed himself to be the "voice of one crying in the wilderness" (Luke 3:3-6, Isaiah 40:3-4), Jesus here responds to John by echoing to the words of Isaiah regarding the time of the Messiah (Isaiah 35:5-6).

 

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.  As both John and Jesus have echoed prophesy in expressing their identity, here Jesus turns to the prophesy of Malachi (Malachi 3:1) to proclaim the identity of John to the multitudes. My study Bible notes that although John was the greatest prophet, his earthly life and ministry remained in the period of the old covenant.  It says that the new covenant so far surpasses the old that the least in the kingdom is greater than the greatest outside it.  This does not imply that John will not be resurrected to the Kingdom, but only that his life on earth came before something far superior.  Regarding the Pharisees and lawyers, see Christ's response to the temple authorities concerning John the Baptist in Luke 20:1-8.

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."  My study Bible explains that this was a game which children would play in two groups.  One group would mimic musicians, and the other one would refuse to respond appropriately to the type of music that was played -- for mourning or dancing.  It notes that the Pharisees were so rigid in their religion that they were unable to respond to and engage the world around them.  Therefore, they rejected John as being too mournful and ascetic, and Christ as being too merciful and joyous.  But in spite of being rejected by the Pharisees, both John and Christ are justified -- not by the opinions of human beings, but by their children.  That is, by those who would come to believe and be faithful.  

How do we know whose children we are?  In various places in the New Testament, we're reminded that to be a child of someone means that we behave as they did, we think like they did, we do things like they did.  Perhaps ironically, considering the theme of today's reading, both John the Baptist and Jesus used such terms in chastising the religious leadership.  John the Baptist preached to the multitudes, "Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones" (Luke 3:8).  In John's Gospel, Jesus says similarly to the Pharisees, "If you were Abraham’s children, you would do the works of Abraham. But now you seek to kill Me, a Man who has told you the truth which I heard from God. Abraham did not do this. You do the deeds of your father" (see John 8:39-41).  In becoming children by adoption, we are encouraged to realize that we are created in the image and likeness of God (Genesis 1:26-27).  Therefore, we are to become more "like" Christ.    In the Sermon on the Plain, which we've just read through in Luke's Gospel, Jesus teaches, "A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher" (Luke 6:40), and He teaches to "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 also is merciful" (Luke 6:35-36).  The teaching is clear, that to be a "child" of someone is to become "like" them, to grow in their image.  This, for Christ, is discipleship, and how we are to grow in likeness so that we are known as God's children, "sons of the Most High."   But, as the lesson from today's reading makes clear, we must also have insight to understand this.  The rigid legalism of the Pharisees only condemns by outward appearance, and do not recognize the godly elements in both John and Jesus, the wisdom that is at work in their ministries, as different as they may seem in outward expressions of their love of God.  Jesus is the Bridegroom who feasts with His friends while He is in the world, whose friends will fast later (see Luke 5:34-35).  John is the great ascetic, whose life is devoted to nothing but the love of God, and preaches repentance to the world in preparation for the Christ (Matthew 3:1-6).  What is striking in today's reading is the loyalty Jesus shows to John in defending him so vigorously to the Pharisees.  Similarly, He defends His disciples in public when He encounters them involved in a dispute, but later corrects them in private (Matthew 17:13-21).  When the disciples discover someone not of their group casting out demons in Christ's name, He tells them, "Do not forbid him, for he who is not against us is on our side" (see Luke 9:49-50).  What Jesus shows us in these examples is a brotherhood that exists between all believers, that all children of God (or "sons of the Most High") are united in a kind of love that supersedes easy judgment by appearance.  When we look at the whole history of saints in the Church, we see a plethora of personalities, actions, those from a myriad of walks of life, and every country where there are faithful -- and a multitude unknown to us also.  We must be united in this desire to be "like God" but in the ways that God calls each.  For that we need the discernment of a loving heart that has already wrestled with one's own faith and errors, survived correction, and earnestly seeks the way of Christ -- even in how we approach those not of our nominal flock.  To be like Christ is to seek to recognize all of wisdom's children. 

 

 

 

Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof

 

 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 am also 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 

 

In our recent readings, Jesus has been giving what is known as the Sermon on the Plain.  Its topics are similar to the Sermon on the Mount in Matthew's Gospel (Matthew 5 - 7).   No doubt Jesus preached His gospel in many places.  Nonetheless Luke includes teachings not found in Matthew.  We began reading this Sermon in Friday's reading last week.  Yesterday, we read the conclusion:  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 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." 

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 am also 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 comments that this centurion, a Roman Gentile, is unusual in his devotion to the Jews, and this is quite remarkable about him.  My study Bible describes his notable characteristics as follows:  he has a love for God and God's people ("he loves our nation, and has built us a synagogue"); he is humble ("I am not worthy that you should enter under my roof"); and, in the words of Jesus, he has great faith.

 

 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.  My study Bible tells us that this is one of three resurrections which were performed by our Lord as recorded in the Gospels (see also Luke 8:41-56; John 11:1-44).  It notes that they confirm the promise given to the prophet Ezekiel that God will one day open the graves and raise all the dead (Ezekiel 37:1-14).  It says that many people have exercised authority over the living, but only the Son of God "has power over both the living and the dead" (quoting from the Orthodox funeral service).  As Christ has power through His word alone (John 11:43), in today's instance He also touched the coffin to show that His very body is life-giving.  This event prefigures Christ's own Resurrection.  Echoing the commentary of St. Ambrose of Milan, my study Bible notes that as Mary would weep for Jesus at the Cross, yet her tears would be turned to joy by the Resurrection, here a widow's only son is raised from the dead, putting an end to her weeping.

What is truly remarkable in both episodes of Christ's healing ministry in today's reading is the level of compassion that is at work here, highlighted in these stories.  There is first of all the centurion, who is notable for his own compassionate qualities.  As noted above, although he is nominally an occupying Roman commander of soldiers in this place, the locals praise him as one who "loves our nation, and has built us a synagogue."  This man has used the imperial power available to him in his position to shore up the faith of the local people and has learned to love the God of Israel.  We can see his tremendous humility, despite his worldly authority, before Christ.  He calls Jesus "Lord," and says that he is not worthy for Christ to come under his roof.  And finally, there is the display of his great faith; he understands that Jesus has power to command beyond his own, and that there are no worldly barriers to that power.  This insight arising from his faith, given all the rest that we know about him, is also deeply connected to his capacity for compassion.  And then there is the unusual story of the widow of Nain, found only here in Luke's Gospel.  Again, the emphasis here is on compassion.  It's notable that St. Ambrose of Milan would see an image of Mary, the mother of Jesus, in this story.  She is a widow who has lost her only son, her only protection and care in a difficult world.  We can't imagine her grief, I think, unless we have experienced something like it.  But the story is an illustration of the compassion of Christ in a world where sadness and loss may afflict us all; here it is the cruelty of death taking away her only son and support in the world.  The text literally tells us that Christ had compassion on her, telling her, "Do not weep."  Christ's compassion, we should note, is born of empathy, not sentimentality.  This is God emptying Himself for us, reaching out, and bringing us the gospel of the Kingdom.  Empathy reaches to solve problems, even those with difficult solutions, and is willing even to seem harsh in order to alleviate misery.  Sentimentality is a confusion of such, often simply comforting oneself.  Christ's compassion makes evident His capacity for understanding pain and suffering; it makes clear that His mission in this world against the "evil one" is all about alleviating that pain and correcting what ails us.  Just as the centurion's gracious rule is connected to his capacity for both faith and compassion, Christ's healing ministry is connected to all levels of what ails us:  body, soul, and spirit.  In the Sermon on the Plain, which we've just finished reading, the great emphasis underlying Christ's teachings was compassion.  In today's reading, we're shown what it is to live it, what it is all about.

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 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 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 

 

In our recent readings, Jesus is giving what is known as the Sermon on the Plain (starting with Friday's reading).  The content is similar to that in the Sermon on the Mount, found in Matthew's Gospel (Matthew 5 - 7), as undoubtedly Jesus preached His gospel in many places.  On Saturday, we read that He taught, "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 also is 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." 

 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."  My study Bible notes here that Christ does not judge anyone (John 8:15, 12:47).  So, says St. Cyril of Alexandria in a commentary on this passage, "if the Teacher does not judge, neither must the disciple, for the disciple is guilty of worse sins than those for which he judges others."    There is clear encouragement toward discipleship here; that through discipline and practice, we are called to better things, even to change ourselves -- to make the tree "good" and therefore to produce good fruit.  He disparages hypocrisy, and says that we can and must do something about it.  If we can remove the plank from our own eye, we can remove from the heart that which does not bring out good.  And this He calls us to do.

 

 "But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against 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 comments that hearing the gospel alone is not enough, for salvation is based not on hearing alone, but also on doing the things spoken by Christ (James 2:24).  Again, as above, let us note the emphasis Jesus places on doing, exhorting us to put our effort into living the gospel.  Indeed, the warning here is that if we do not do so, we risk ruin.

In today's reading, Jesus exhorts us to realize our capacity for change, for transformation.  If we look back on His Sermon on the Plain, we see His plea for us to realize a type of freedom in our capacity to choose not just what we do, but how we will think, what our habits will be.  In Saturday's reading, He taught, "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," and He goes on to give many examples of such behavior.  He encourages us to think beyond our immediate reflexes, not to simply imitate the world, but to have the capacity for choice, always ready to do the "better" thing.  This is a deep emphasis on freedom, the opposite of slavery.  In today's reading, He again emphasizes that we are not simply slaves to our impulses, to the ways that others have treated us, to the things we learn from the world.  He calls us, in fact, to be quite different from that, and to exercise the powers we have for choice, even if it is to change what we are inside.  There are a lot of people who question even the capacity for change, who will tell you they are just born a certain way, or who will make excuses even for abusive habits that harm others, for the inability to learn to deal with behavior that simply acts out something destructive, like anger.  But even if we were born into a life in which we have faced abuse, or the "language" of anger surrounded us as children, we still have choices -- and this is the depth of assertion that underlies Christ's teachings here.  We might be used to constant criticism, or we're surrounded by people (perhaps on social media) where constant criticism, and attacks upon those whom we don't like, are the fare of the day.  But what Jesus calls us out on is our hypocrisy.  Do you think someone else is abusive and hateful?  Try looking into your own mirror, finding the "plank" in your own eye that blinds you to yourself and your own behavior.  Even if criticism is helpful, it really isn't helpful unless it's from someone who has been there and done that, and and dealt with their own issues on the subject already.  He expects His disciples to struggle with their own impulses and toxic behaviors -- because that's really the one way you can best "see" to help others do the same.  Jesus teaches us, "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."  What does that mean exactly, how shall we take it?  We're the "trees," and it's our job to think about the dead branches in us that produce nothing; that is, the bad habits that produce toxic or harmful effects, the dead ends that go nowhere and create nothing good -- of the kind of lasting value that He wants from us.  He tells us that "every tree is known by its own fruit," and that "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."   When He speaks of the heart, He speaks about the depths within us, the center of who we are.  He's asserting that we can thread out the impulses that cause harm, and in so doing we will build our own capacity for doing good -- especially in the things that we say to others.  It depends upon which is our treasure -- that out of that particular abundance our mouth will speak to others.  How many people today have this consciousness of self-discipline?  Jesus encourages compassion at all times -- even when criticism is seen as a good and instructive thing, it is only certain to be so if it's done with the compassion that comes from having gone through the same struggle, correcting our own bad habits that we can see in others.  To love one's enemies is to see them as human beings, even when they are causing harm to us.  This is a very tall order, and yet Christ confidently asserts that this is what He wants of us, clearly asserting that we are capable of such.  He returns to the emphasis on what we say to others, encouraging us to an inner change that will have an effect on what comes out of our mouths, what we produce with our lives.  Finally, there is the assertion that all of this is of such importance that it is something more than simply elective on our part.  Unless we build the houses of our lives upon the foundation of His teachings, He assures us of ruin.  For it is His way only that is certain, that will stand us in good stead when the storms of life come, that will help us to endure -- for we've built ourselves up upon a sure thing, and not an abstract fantasy.  Ultimately, everything in Christ's teachings leads us back to love -- and specifically the love He teaches, that comes from Him, that is rooted in God.  For this is the foundation for our capacity for compassion, for compassion for the changes we need to make, resting assured that we do so embraced not by condemnation, but by the love of God and God's compassion and mercy for us.  It is this that is the foundation for a sure life, the one thing that will remain when life can challenge everything else.  We need the flexibility to change in His way, to adapt to life by following where His love leads, and to let go of what doesn't work and what ends in futility.  He teaches that we have the freedom and the capacity to do so -- and that the one thing necessary is to rest within the trust of His love to guide us through.  Let the world hate; we are guided by a different spirit, and we take confidence that we can grow in His better way.  We have good things to build up, that the world needs as well as those whom we love and who depend upon us.  Let's not waste time on anything less, for we build our house on His rock of  faith.  Even when the world seems to be filled with the blind who lead the blind, we are still called to see by His light, and to live by His currency of love.  In his great discourse on love (1 Corinthians 13), St. Paul tells us, "Love never fails," and that it is the completeness of love which we await.  St. Paul writes, "And now abide faith, hope, love, these three; but the greatest of these is love."  This is the rock upon which Christ asks us to build our lives.  

For with the same measure that you use, it will be measured back to you

 

 "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 also is 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, we were told that Jesus 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 cast your 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."   

"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."   Possibly the theme of these verses is summed up in the last one, which is also understood as the "Golden Rule."  My study Bible calls the Golden Rule a minimum of Christian virtue, as it places humanity's desire for goodness (which St. Cyril of Alexandria calls "the natural law of self-love") as a basic standard of how to treat others.  It says this is but the first step on the path to the perfection of virtue.  The perfection is found in verse 36 of today's reading ("Therefore be merciful, just as your Father is also merciful"), where it is God's mercy, rather than the desire of human beings, which is the standard.  

"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 also is merciful."  Jesus is asking us to break out of the rules of tit-for-tat.  As He does in the Sermon on the Mount, there is built into these statements at minimum a prohibition against revenge, but its main gist is that we are not simply slaves to the social order, to the ways in which others treat us.  He asks us to follow a different agenda, to observe the mercy of God and model ourselves upon that instead.

 

 "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 comments here that mercy precludes human judgment.  Good measure, pressed down, shaken together, and running over are descriptions of how an honest and generous merchant would measure bulk goods.  Flour which is pressed down, for example, will give a more generous amount than flour which is fluffed up with pockets of air.  My study Bible adds that the blessings which God intends to put into our hearts are more generous than we can possibly contain, yet this also depends upon the spirit in which we ourselves give and forgive.

In pondering the words in today's reading, I'm wondering how they must have sounded to Christ's listeners.  He seems to be asking people to come out of their ordinary suppositions about life and how to conduct it, and to come to some new conclusion about the power in seeking to be more "like God."  Jesus invites us to consider the mercy of the Most High:  "For He is kind to the unthankful and evil."  God doesn't judge using a worldly standard, but God instead asserts God's own standard, and He asks us to be "sons of the Most High" by being "like" God.  If we consider this ultimately merciful God in the light of the standards of the world at the time, what would we find?  Rulers and leaders of nations used power fairly ruthlessly.  The family of Herod the Great, who ruled Israel during Christ's lifetime, was particularly known for ruthlessness even among the other powerful rulers of the world.  If we look at the contemporary pagan gods and myths, we find a harsh world indeed, and one populated by gods who could be swayed by their own passions and desires.  Taking a look at the plays of classical Greek literature, we would find that justice worked itself out in a kind of "measure for measure" way, so to speak.  Every action resulted in a reaction that worked itself through time:  curses came back to curse, violence came back to the descendants of those who began the cycle, everything worked out in a way that reflected a sort of justice in which acts of hubris would somehow result in requisite "payment" down the line.  There are times when we see glimpses of mercy in the evolution of justice within that body of literature as well, but nothing comes close to this standard that Christ sets.  While it may seem quite a tall order even today, we might want to think about Christ's teachings as those which facilitate God's justice and judgment in the world.  As those who seek to participate in God's kingdom, we are asked to seek to live through guidelines that differ from a worldly standard; we are asked to be gracious and merciful as God is gracious and merciful.  One can simply imagine, then, what God's judgment would mean for those who respond with cruelty; we're not meant to believe that judgment never comes.  But we are asked to consciously cede that judgment to God, and to be aware of what God's judgment is like.  In John's Gospel, Jesus tells the disciples (at the Last Supper), "If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you" (John 15:19).  In chapter 17, He prays to the Father, "I have given them Your word; and the world has hated them because they are not of the world, just as I am not of the world.  I do not pray that You should take them out of the world, but that You should keep them from the evil one. They are not of the world, just as I am not of the world" (John 17:14-16).  The emphasis is that those whom He has kept in His name, and in the word of God, are not "of" the world, although they are "in" the world.  His teachings in today's reading, about the practice of mercy -- even that which seems unmerited -- becomes a key way one is not "of" the world.  He takes us out of the world in this sense, and asks us to become detached, independent, dispassionate, in order to follow Him, to be more "like God," and so children of God.  In John's chapter 16, Jesus explains to the disciples, "Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment" (John 16:7-8).  We are asked to be "like God," even as the Holy Spirit is at work in the world doing the work of judgment, and our righteousness is to shine like a light within this process.  For how else might judgment take place?  (In this context, see also Romans 12:19-20.)   Let us think about His words and what He asks of us, for so much may be dependent on how we understand discipleship and the mission He proclaims.  This is His new covenant, the way that God must be at work among us -- not so that we are "like" the world, but so that we might be a different kind of light to see by, a different kind of measure.  In gospel of the Kingdom, we become responsible for that which we desire for ourselves -- to live mercy even if it gains contempt or hatred from others.   "For with the same measure that you use, it will be measured back to you."