Your faith has saved you. Go in peace

 

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

 

- Luke 7:36-50 

 

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

 

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

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

In our previous reading, on Saturday (see above), Jesus acknowledged the criticisms He (as well as John the Baptist) receives from the Pharisees and lawyers:  He's a friend of tax collectors and sinners!  He's a glutton and a winebibber!   On Saturday we read that even the tax collectors justified God, for they'd been baptized by John the Baptist, but not the Pharisees and the lawyers.  Here in today's reading, Jesus is invited to dine with a Pharisee, but is not treated with the courtesy usually given to honored guests in a home.  The one who does show Him  great courtesy and welcome -- and love -- is the sinful woman.  We don't know who this woman was; she's not the only woman in the Gospels who anointed Christ with oil.  But we can see her great act of love and honor.  In the anointing itself we can see the glory that she gives to Christ.  This gift, according to the commentary of St. Clement of Alexandria, is the most precious thing she had, her perfume, the one thing fitting to pay the greatest honor to Christ.  St. Ambrose writes, "The grace of many flowers gathered into a bouquet scatters different sweetness of fragrance. Perhaps none but the church alone can produce that ointment. The church has innumerable flowers of different fragrance."  Let us note that she first stood behind Christ, weeping, and then began to wash His feet with her tears, before she anointed His feet with this ointment.  If we understand the symbolism clear to the ancient world, her weeping and tears are evidence of her repentance for her life and the way she has lived it.  The perfume is akin to the healing ointments of the ancient world, a pure olive oil base with essences of flowers added, and so it is seen as a comfort to Christ.  The washing of His feet, drying with her hair, and anointing with oil is seen as a way to comfort the One who will comfort others.   We may even see that, as Christ Himself took on the likeness of a sinner (scandalous to the religious authorities, and crucified like the lowest of criminals), so this woman, appearing in the likeness of a sinner, reveals the Church in her love for Christ.  What today's passage undoubtedly shows us is the power of love that must be at work in our faith, for it is love that has truly saved her.  As Jesus pronounces it, love is the key to forgiveness.  For how do we show love to someone but through loyalty and faithfulness to them?  This is an important key to understanding what faith or belief means to Christ.  In John's Gospel, Jesus preaches to the people who've followed Him, after He fed them in the wilderness:  "Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him."  And they respond, "What shall we do, that we may work the works of God?"  Jesus tells them, "This is the work of God, that you believe in Him whom He sent."  It's important to understand how "belief" is meant to work in this context.  This kind of belief is more than intellectual assent to something.  The word for "faith" has as its root the word that means "trust," and that is the Greek word translated as "believe."  But what Jesus is asking for may be better translated as "faithfulness," as many scholars have commented.  That is, to be faithful to His teachings, to be faithful to what He asks of us, to be loyal.  And all of these things are signs of love, visible aspects of what it means to actively love someone, to be true to them.  So when Jesus teaches the parable on debts forgiven, He's speaking of this kind of relationship of love and trust and loyalty.  What makes covenant?  This woman clearly expresses love for Christ with her tears, as He has moved her to this great evidence of repentance in her desire for relationship with Him.  If we grasp the love of Christ, it is there repentance may happen, where shame is dropped for transformation instead.  She also gives the greatest gift she can give in terms of something valuable and precious to her.  And He responds with forgiveness, as He is the One capable of forgiving sins.  In a sense, her expression of love is a promise, one that must be ongoing to continue in relationship.  In the end, He does not say that her love has saved her, although the topic here is love in Jesus' dialogue with the Pharisee.  But linking the two concepts, He says to her, "Your faith has saved you.  Go in peace."   Let us take this journey into faith and forgiveness, and understand more deeply how faith must include love and loyalty, for without this understanding we cannot understand Jesus or His teachings to us.

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 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 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 concluded all His sayings (the 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 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.

 

 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."  My study Bible comments here that John the Baptist was imprisoned soon after Jesus was baptized (Mark 1:14).  Although John had directed his disciples to follow Christ (John 1:29-31, 35-37), some remained with him.  While John's own faith was undoubtedly strengthen by the signs Jesus performed, my study Bible says, in patristic commentary this encounter is universally seen as a means John used to convince his remaining disciples that Jesus was indeed the Coming One.

 

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.   Jesus' quote regarding John the Baptist is from Malachi 3:1.  By quoting from the prophets, Jesus is clearly speaking of the great honor due to John the Baptist, who lived in poverty but is nonetheless exalted by God.  In contrast to those who are clothed in soft garments, John wore animal skins with a leather belt, and ate what nature provided (see Matthew 3:4).  His radical poverty defined his complete and total dedication to God.  My study Bible comments that although John was the greatest prophet, his earthly life and ministry remained in the period of the old covenant.  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 those who had been baptized with the baptism of John, see Luke 3:7-14.

But the Pharisees and lawyers rejected the will of God for themselves, not having been baptized by him.  See Mark 11:27-33.  

And the Lord said, "To what then shall I liken the men of this generation, 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!'"  My study Bible explains that the children sitting in the marketplace and calling to one another are playing a game of the period.   It was a game played in two groups.  One group would mimic musicians, and the other group refused to respond appropriately to the type of music that was played, either for dancing or mourning.  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 wisdom is justified by all her children."  My study Bible notes that in spite of being rejected by the Pharisees, both John and Christ are justified, not by the opinions of men, but by their children, those who would come to believe and be faithful.

 

Jesus says in response to the Pharisees and the lawyers,  "But wisdom is justified by all her children."  The men He addresses first of all condemn Christ for the joyfulness of His ministry and condemn John the Baptisn for his asceticism.  Christ's response is that in neither case are they correct, for wisdom works through a myriad of appearances in the world, a pantheon of saints who each embody holy wisdom in their lives and live those choices to glorify God in more varieties than we can understand.  It seems to me that each person has a particular way to serve God, and that we can see this in the variety of saints and their ministries and lives in the history of the Church.  As each one is born and lives in particular circumstances, so each will be called by God to serve in particular ways fitting to the time and place and the choices available to them.  So one thing that we can surely learn from Christ's teachings in today's reading is that we cannot prejudge nor quantify exactly what holiness will do or looks like.  We can see this in Jesus' chastising of those who apparently would look upon John as failure or false prophet now that he was imprisoned.  There were many at the time, we remember, who fancied that he was the expected Messiah, although John himself denied that (see John 1:19-28).  I love Jesus' vivid description in His castigation of those who would now reject John for the hardship of his life:  "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."  What did they go out to see in the wilderness where John was preaching and baptizing?  A timid weak reed shaken by any wind that blew, or the man who stood up to the king?  Is John in the king's court, or is he in his prison?  The rough John did not bend as a reed, and never wore gorgeous apparel or lived in luxury, but rather suffered a gory death through the games and feasting of that court!  See Matthew 14:3-12.  But although the ministries and persons of John the Baptist and Jesus seem quite different, they are both called by God and follow God in what they do and how they live their lives and conduct their ministries.  Each has his role to play.  Only Jesus is the Christ, and John has his own important role to play in the story of salvation, as the one who prepared the way for Christ.  John served as the model for the early monastics, especially the desert monks, who would renounce all for the sake of following God.  His asceticism likewise provided inspiration.  But Jesus here mimics those who criticize Him, and we get a very different picture of His ministry:  to them He is "a glutton and a winebibber, a friend of tax collectors and sinners!"   In this picture of the opposite of John's rigorous asceticism and poverty, Jesus seemingly makes quite a spectacle of Himself in the eyes of the Pharisees and the lawyers.  In the eyes of these religious authorities, both He and John are not up to their standards of behavior.  But Jesus declares the opposite, that "wisdom is justified by all her children."  What fruits do these ministries bear?  What spiritual fruits grow from John and Jesus?  How do they inspire their followers -- do their children glorify God?    The religious leaders seem to think that it is up to them to fashion what glorifies God and what does not -- to dictate what wisdom is and does, and does not.  But they fail to honor God by failing to see what the people have seen -- even the tax collectors -- in the figures of both Jesus and John.  In emptying their lives to God, each one is transfigured in the power of God, right to the end, and into a fulfillment of an image given by God.  So they form models for our lives, regardless of what each appears to be.  For wisdom is justified by all her children.  Jesus says, "Blessed is he who is not offended by Me."  Let us consider how we honor wisdom, in whatever form wisdom takes.

 

 

 

When the Lord saw her, He had compassion on her and said to her, "Do not weep"

 

 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 

 

In our recent readings, Jesus has been preaching what is called the Sermon on the Plain (as Luke tells us that He "stood on a level place").  Yesterday, we read the final teachings in this sermon, which began with a parable:  "Can the blind lead the blind?  Will they not both fall into the ditch?  A disciple is not above his teacher, but everyone who is perfectly trained will be like his teacher.  And why do you look at the speck in your brother's eye, but do not perceive the plank in your own eye?  Or how can you say to your brother, 'Brother, let me remove the speck that is in your eye,' when you yourself do not see the plank that is in your own eye?  Hypocrite!  First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye.  For a good tree does not bear bad fruit, nor does a bad tree bear good fruit.  For every tree is known by its own fruit.  For men do not gather figs from thorns, nor do they gather grapes from a bramble bush.  A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil.  For out of the abundance of the heart his mouth speaks. But why do you call Me 'Lord, Lord,' and not do the things which I say?  Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like:  He is like a man building a house, who dug deep and laid the foundation on the rock.  And when the flood arose, the stream beat vehemently against 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 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 comments that this centurion, who is a Roman Gentile, is unusual in his devotion to the Jews.  It takes note of his greatly worthy characteristics.  He is compassionate (his servant was dear to him), and has love for God and God's people (he loves our nation, and has built us a synagogue).  He is humble in his deference to Christ (Lord, do not trouble Yourself, for I am not worthy that You should enter under my roof).  Finally, he shows great faith in his confidence in Christ and Christ's authority and power (Jesus 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.  My study Bible tells us that this is one of three resurrections performed by Christ which are recorded in the Gospels (see also Luke 8:41-55; John 11:1-44).  It notes that these resurrection stories 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).  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 Eastern Orthodox funeral service).  While Christ has power through His word alone (John 11:43), here He also touched the coffin to show that His very body is lifegiving.  According to St. Ambrose of Milan, this even also prefigures Christ's own Resurrection.  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.  

 

 It's interesting to note the differences in the two stories given in today's reading.  The first is that of the centurion and his servant.  This centurion is wise in the ways of the institutions of the world and their protocols.  He's a commander of men within a distinct hierarchy in the supreme military of the time, one that revolutionized the notion of order.  He is also very humble, respectful of the Jews and their faith, and also of Jesus Christ.  Let us note that the text tells us that his servant is dear to him.  Not only is he respectful of the Jews and of Jesus, he also has compassion in his relation to his servant.  This is not a man for whom those under his command or in his household are interchangeable underlings.  In short, his respect and compassion show us his regard for community, his righteousness.  But it is noteworthy that in the case of that healing, he sends emissaries, the elders of the synagogue, to plead his case to Jesus.  He is both prudent and respectful.  And if we look closely, to send the elders of the Jews to Jesus is to ask others, in this sense, to intercede in prayer for him.  This intercession by others who've been asked to do so is simply magnified by the great trust, respect, and honor that the centurion shows to Jesus subsequently.  So much so, that Jesus proclaims to all, "I say to you, I have not found such great faith, not even in Israel!"  But in the story of the widow of Nain, an entirely different process happens.   In that case, Jesus comes upon the funeral of the only son of a widow, and when the Lord saw her, He had compassion on her.  It's not the only time in the Gospels when Jesus is moved with compassion by the sight of women weeping over their departed.  In John 11:32-36, we may see Jesus' response to the sight of Mary (the sister of Lazarus) weeping, and all the mourners with her.  In this case, Mary is no stranger, and, as is noted in the text, Jesus loved Lazarus and his sisters.  But there is another similarity here, in that the sisters have lost their only brother -- who is presumably the male head of the household; and the widow of Nain has lost her only son.  In terms of worldly authority and power, she is among the least of the world -- and so quite the opposite of the centurion.  I think that we have to appreciate the economics of the time, for even today in the most developed of countries, despite social and economic changes, the presence of a loving male protector and provider in a household still makes a great difference to all concerned.  In this case, we can presume that she was dependent upon this only son for many things, including a place of honor in the household.  In John's Gospel, we should be sensitive to the fact that, at the Crucifixion, Jesus left His mother in care to His "beloved disciple," John, whereupon John immediately took her to his own home (John 19:25-27).   So these two healings, paired together, tell us something essential.  Regardless of how we come to Christ, whether we are outsiders or insiders, whether we are people of authority or those without any power at all, whether others are praying for us or we feel alone and abandoned, God sees us.  God hears, and God responds.  It is most essential to observe how Christ is the God who sees, because He both notices and praises the centurion for his faith, and has compassion when He sees the weeping widow of Nain.  What this teaches is that regardless of how we come to Christ, or where we are in terms of faith, whether we are great or small, or even when we think God is absent -- God is always watching.  Christ is the Lord who sees, the one whose compassion means He knows our hearts and also our sorrows.  In the text the word translated as compassion comes from the Greek word for spleen, but means a depth of feeling in the core of the body, in one's "gut," so to speak.   When Jesus is moved with compassion He is deeply affected, even physically so, and not simply a detached observer.  He is a God who feels what we feel.  Indeed, in the compassion of the saints and of our Lord we might consider that there are times when we are numb, but the One who knows our hearts feels for us what we cannot feel.  Let us remember the Lord who is with us always.

 

 

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 

 

Currently we are reading through what is known as the Sermon on the Plain (as Luke tells us that Jesus "stood on a level place").  In yesterday's reading, Jesus 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."  My study Bible says that Christ does not judge anyone (John 8:15; 12:47).  Therefore, writes St. Cyril of Alexandria, "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."  

"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."  Let us consider here that Christ is directing His teachings to the disciples, among whom are the Twelve, who have been appointed as apostles -- who will be sent out to carry the gospel message.  Therefore, He's preparing them to be teachers, also.  So how will they instruct and correct others unless they have developed their own self-knowledge and correction?

"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."   Good fruit is the effects, actions, choices, and initiatives that come out of real discipleship: knowing oneself and correcting faults.  In this way, the inner person is built up and edified in Christ and Christ's teachings, and can therefore produce "good fruit" from the good tree, and a good heart.  How will these future teachers be able to speak and teach others, except through rigorous discipleship themselves?  This teaching is also for every follower of Christ.

 

 "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, nor on faith alone, but also on doing the things spoken by Christ.  These "good things" are akin to the "good fruit" in Christ's earlier metaphor, above.  See James 2:24.

Jesus' final metaphor in today's reading is about building a house upon a rock.  The house we build is the home of our lives.  How do we want to establish our lives?  How do we consider the ways in which our choices will build who we are over the course of the time of our lives?  Jesus gives clear instructions here, that it is His teachings (whoever comes to Me, and hears My sayings and does them) which make for the best foundation in life, and won't desert us when times get tough.  These are of no use if we simply give them lip service, or agree to them and don't follow through, or practice worship of Christ without taking His teachings to heart and actually living them -- working through the things we need to change, discard, or incorporate into our lives and the ways that we live them.  It's that actual work of the heart that is difficult, the tough choices to forgo what might look like immediate gain for the long-term considerations of a life in which we seek things of heavenly value, and incorporate those things into our lives.  So what does it really mean to build one's home upon a rock, as Christ's parable describes?  Since this rock we are speaking about is "hearing and doing" the sayings of Christ, we look to His word as something that is abiding and standing the test of time.  He speaks from what is an eternal perspective, of things of value to God and therefore for the salvation of the world.  Therefore, this foundation of the rock is one that is abiding, lasting, and eternal.  This is a rock that transcends everything else that might happen to it and will outlast everything.  Since we live in a world that is now in a state of very quickly changing circumstances (for all kinds of reasons), it becomes, for us, all the more important that we rely on this rock.  That is, on something that will last through all things.  We can put our faith into the latest fad, into chasing the crowd, into listening to all the latest information on whatever problem we can name as well as the theories people espouse for our lives and our future.  But there is one thing that will transcend all of that, and that one thing is the rock of Christ -- to sayings He teaches and our faithful abiding by His words.  This is the one thing that will produce longterm results for positive steps in life that outlast and transcend everything else.  This gives us a kind of stability that does not rely on the changing circumstances of the world, or what is around us, or what others think about us, for it is a foundation built inside of us that we carry around with us.  To rely on God -- to have the heart and spirit of the poor in this sense in which Jesus teaches here in the Sermon on the Plain (Luke 6:20) and in the Sermon on the Mount (Matthew 5:3) -- sounds like a risky proposition.  But, in fact, what Jesus teaches here is that it is anything but.  It is, in fact, the surest proposition we will encounter, because it gives us an eternal and abiding foundation, one that is eternal, and will last throughout all things and supersede the values that run counter to it.  In this we can trust, and upon this rock we can build our lives.

 

 

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

 

 "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 

 

Yesterday we read that it came to pass in those days 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 revile you, and cast out your name as evil, for the Son of Man's sake.  Rejoice in that day 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.  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."  My study Bible comments on verse 31 ("And just as you want men to do to you, you also do to them likewise") that this "Golden Rule" is a minimum of Christian virtue, as it places our desire for goodness (what is called "the natural law of self-love" by St. Cyril of Alexandria) as a basic standard of how to treat others.  It is but the first step on the path to the perfection of virtue.  This perfection, my study Bible says, is found in verse 36 ("Therefore be merciful, just as your Father also is merciful"), where it is God's mercy, rather than the desire of human beings, which is the standard.

"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 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 pressed down, for example, would yield a more generous amount than flour fluffed up.  The blessings God intends to put into our hearts, my study Bible says, are more generous than we can possibly contain, yet this also depends upon the spirit in which we ourselves give and forgive.

For anyone who has had to cope with cruelty or unfairness, today's teaching by Jesus is particularly difficult and can be met with struggle.  How do we practice mercy to someone who has treated us badly?  Do we open the door to more abuse?  How often do I give someone who asks for something who has no appreciation whatsoever for the gift?  These questions can be asked incessantly.  But I think it is important to take Christ's teaching with a certain frame of mind, a perspective He's sharing with us.  My study Bible's comment that our job is not just to follow our own standard of mercy (what we'd like or how we'd like to be treated), but to aim further -- to find what God would want from us as standard.  I don't believe that the spirit of these teachings includes anything that would encourage abusive or bad behavior.  But it is a teaching which encourages ways to create good community.  One of the oldest problems in Scripture is that of envy, and slander that often goes along with it.  Some scholars suggest that both the Old and New Testaments link envy to a form of idolatry.  In this sense, to be envious (particularly with malice) is to reject the fullness of God's goodness for us, and our reliance upon God.  So envy as a malevolent desire is rooted in a lack of trusting to God's blessings.  Moreover, envy that manifests as withholding good from another is seen as a sort of gatekeeping of God's blessings, an enforced exclusivity that effectively forms a false relationship to God and the abundance of goodness described by Jesus when He says that God is  kind to the unthankful and evil.  In the Sermon on the Mount, Jesus teaches, "But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you, that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:44-45).  If we look at the definitions for the Greek word translated as "kind" in today's passage (verse 35) perhaps the best one is "gracious."  But this is the kindness of God, so it is always fitting and useful.  We must also take note that this word (χρηστός) is pronounced the same way as the word for Christ, Χριστος,"Christos."  Moreover, God's goodness is that which provides for an ultimate good, God's eternal perspective of salvation.  So when we are kind to those who mistreat us, this isn't an invitation to continue behavior that is surely not beneficial to their salvation, but rather a refraining from doing harm, from taking revenge, a pleasantness that aims to keep peace -- or at least the open door to repentance and salvation.  Sometimes what is fitting and helpful can only come with patience.  St. Augustine comments on this passage:  " A final just vengeance is looked for, that is, the last supreme judgment, only when no chance of correction remains. But now we must be on our guard, more than anything else, not to lose patience in our eagerness to be justified, for patience is to be more highly prized than anything an enemy can take from us against our will" (Augustine, Letter 138).  We're to remember that full justice comes from God, the One upon whom we rely for vengeance.  St. Paul writes to the Romans, "Repay no one evil for evil. Have[a] regard for good things in the sight of all men. If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, "Vengeance is Mine, I will repay," says the Lord (Romans 12:17-19; quoting from Deuteronomy 32:35).  When Jesus speaks of refraining from judgment (or perhaps we should say, unrighteous judgment), it is with the clear understanding in mind that the ultimate judgment is God's, so so should we also keep in mind that there is an eternal aim for the highest good.   And again, that brings us back to the virtue of patience.  Ultimately, the good that we give requires reliance on God, the true source of flowing abundance, true Judge, and the source of the virtue we need, the only Giver who can assure us that "with the same measure that you use, it will be measured back to you."

 

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

Virgin Mary praying to Christ, detail from Deesis mosaic, Aghia Sophia cathedral, Constintinople, Byzantine Empire (present day Istanbul, Turkey), 13th century

 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 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 

 

Yesterday we read that it happened on the second Sabbath after the first that Jesus went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.

 

  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: . . .  My study cites St. Ambrose of Milan, who comments that Jesus, being the Son of God, does not pray as if to obtain grace or revelation from God the Father.  Rather, as the Son of Man, He prays as the Advocate for humanity (see 1 John 2:1).  It notes that, according to Theophylact, Jesus spent all night in prayer before selecting the twelve apostles to teach us that before choosing a candidate for any spiritual ministry, we should pray that God will reveal to us the one suited for the task.  Note that these men were already disciples of Christ, but now these twelve will also be named apostles.  Disciple is from a Greek word that means "learner," and apostle means "one sent out."

 

 . . . 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 comments that the names of the Twelve are not the same in all lists, as many people had more than one name.   Both here and in Matthew 10:1-4, the names are given in pairs.  Mark's Gospel reports that the apostles were sent out two by two on their first missionary journey (Mark 6:7), so perhaps the grouping represents who traveled together.

 

 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.  The text tells us that Jesus stood on a level place to deliver the sermon He's about to give.  What follows is called the Sermon on the Plain, and is similar in content to the Sermon on the Mount in Matthew 5 - 7, although it is not as extensive.  Let us note the large crowd, both of His disciples and also a great multitude of people from all regions of Israel, and even the Gentile territories of Tyre and Sidon -- and that power went out from Him.  My study Bible comments that Jesus repeated many of His teaching over a period of three years (John reports three Passover feasts attended by Jesus between His Baptism and Passion).

 

Then He lifted up His eyes toward His disciples, and said:  "Blessed are you poor, for yours is the kingdom of God."   As in the Sermon on the Mount, Jesus begins by declaring Beatitudes (supreme blessedness).   To be blessed in this context, my study Bible says, indicates heavenly, spiritual exaltation, rather than earthly happiness or prosperity.  In Matthew's Sermon on the Mount, Jesus' first Beatitude declares, "Blessed are the poor in spirit. . ."  In Hebrew, my study Bible explains, poor means both the materially poor and also the faithful among God's people.  To be poor in spirit is to have the heart of the poor, the same attitude as the poor, and total dependence upon God.

"Blessed are you who hunger now, for you shall be filled."  Again, turning to the Sermon on the Mount, Jesus addresses those who "hunger and thirst for righteousness."  My study Bible says that these see the presence of God and God's Kingdom as the most important thing in life.  They have a desperate craving for what is right before God, comparable to a starving person's craving for food.

"Blessed are you who weep now, for you shall laugh."  Those who weep are akin to those who mourn in Matthew 5:4.  They sorrow over the sufferings of this life (Matthew 9:23), the sufferings of others (John 11:35), the state of the world (Luke 19:41), and their own sins (Luke 7:36-38).  All of these will laugh in the sense that they will be joyful through the power of God both in this world and in the age to come.  My study Bible comments that holy sorrow is part of the path of repentance, conversion, and virtuous action  (to weep is frequently understood in this context as well), and is in effect the firstfruit of infinite joy.  This weeping or sorrow is distinguished from ungodly sorrow, which is a sadness that leads to despair (see 2 Corinthians 7:10).

"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 leap for joy!  For indeed your reward is great in heaven, for in like manner their fathers did to the prophets."  Those who suffer persecution for Christ's sake walk the road of the prophets, saints, and martyrs, my study Bible notes.  See Acts 5:40-41.

"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 that Luke reports for "woes" which are not found in Matthew's Sermon on the Mount.  Woe, it says, is an indication not merely of sorrow, but of unspeakable destruction (Isaiah 5:18-24; Amos 5:18-19; Revelation 12:12).  According to St. Cyril of Alexandria, those who prize the vices listed here are liable to the "utmost misery"; but find hope when they sacrifice their earthly blessings in showing mercy to others.

There is one point in today's commentary from my study Bible that leaps out at me, and that is this final citing from the writing of St. Cyril of Alexandria.  He comments that those who prize the vices listed in Christ's Woes are liable to the "utmost misery"; but find hope when they sacrifice their earthly blessings in showing mercy to others.  This seems to me to be exceedingly illuminating.  That is because St. Cyril cites a way in which what we do in this world, how we use our worldly goods (in which I would include time, our health, our initiative, etc.) as a way of transfiguring our lives.  Even those consigned by Christ to this "woe" are capable of expressing mercy through whatever resources they have.  This is clearly what it means to repent, to "change one's mind" in the literal meaning of the word for repent in Greek (metanoia/μετανοια).  Now let us note that this comment from St. Cyril effectively correlates repentence with the practice of mercy.  Mercy is a way of turning around our lives from one way to the other.  That is, turning away from a false path, and turning toward Christ.  It's important to note that this practice of mercy is something that comes from the heart, and is not merely some form of what is popularly called "virtue signalling," nor a way of jumping on a political or social bandwagon, nor conformity to popular ideas or to follow a crowd, or some other ulterior motive.  To practice mercy, St. Cyril is effectively saying, is to have a change of heart, or change of mind.  And therein we find something akin to a shaft of light in a dark tunnel.   Earlier in Luke's Gospel, the people ask John the Baptist what they must do to practice repentance in preparation for the coming of Christ.  "What shall we do then?" they want to know.  John responds by instructing the people of various walks of life what they can do, and in particular is mentioned those Jews notorious among the people for taking what they can get through authority and power, the tax collectors and soldiers.  See Luke 3:10-14.   Looking at this passage, we note that each word of advice given in response to this question by John is offering things that can be done as acts of mercy.  We might also think of the practice of mercy as acts of compassion, as our Lord so often shows us that He is "moved with compassion" and that compassion plays such a great role in His ministry (see Matthew 9:35-36; 14:14; 15:32; 18:27, 33; 20:34; Mark 1:41; 5:19; 6:34; 8:2, 9:22; Luke 7:13; 10:33; 15:20).  St. Paul speaks of Jesus as our great High Priest as One who has compassion:  "For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.  Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need" (Hebrews 4:15-16).  What St. Cyril offers us, then, is a way out of our "woes" that is enlightening even in its simplicity.  We must think of the practice of mercy as our way to repent, in whatever form that comes to us to practice.  Note that mercy is neither sentimentality nor pity, but a true sense of what is helpful and needful.  A practice of mercy is also the act of creating community; it has been called "love in action."  In the Sermon on the Mount, Jesus extensively cautions us not to use such acts as public spectacle, but rather prizes those which are done in secret.  One might read all of Matthew 6 in relation to this particular teaching regarding mercy and the things Jesus names as Woes.  Let us note also that the practice of mercy can be constituted by the smallest of seemingly minor acts, such as a smile when someone needs it, a good word, encouragement, even a tiny and intimate kindness, a touch on the shoulder, a reassurance.  We need not "save the world" in order to save the world, for in so doing in the name of Christ we participate in God's love which brings salvation to the world (John 3:16-17).  Let us remember the heart of the poor in the spiritual sense explained here, which is neither grandiose nor leaping ahead of itself, but humble and seeking the way of Christ, even when no one else knows it.  Above, I post a portion of what remains of a mosaic of the Aghia Sophia ("Holy Wisdom") cathedral, built in Constantinople, the capitol of the Byzantine Empire.  It is a detail of what is called the Deesis mosaic.  In the center is Christ, and on either side the Virgin Mary (called Mother of God) and St. John the Baptist pray on behalf of humanity.   Both of these figures constitute a picture of what it means to be blessed in the sense Christ gives in today's reading.  She is called the most "blessed among women" (Luke 1:28), while John is called greatest "born to women" (Matthew 11:11).  The portion in the image above is the face of Mary the Mother of God, in whose expression we can surely see the compassion Jesus teaches for us all.

 

 

The Son of Man is also Lord of the Sabbath

 

 Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."  

Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.

 

- Luke 6:1-11 

 

 On Saturday, we read that after the healing of a paralytic, He went out and saw a tax collector named Levi, sitting at the tax office.  And He said to him, "Follow Me."  So he left all, rose up, and followed Him.  Then Levi gave Him a great feast in his own house.  And there were a great number of tax collectors and others who sat down with them.  And their scribes and the Pharisees complained against His disciples, saying, "Why do You eat and drink with tax collectors and sinners?"  Jesus answered and said to them, "Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous, but sinners, to repentance."  Then they said to Him, "Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?"  And He said to them, "Can you make the friends of the bridegroom fast while the bridegroom is with them?  But the days will come when the bridegroom will be taken away from them; then they will fast in those days."  Then He spoke a parable to them:  "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old.  And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined.  But new wine must be put into new wineskins, and both are preserved.  And no one, having drunk old wine, immediately desires new; for he says, 'The old is better.'"

 

  Now it happened on the second Sabbath after the first that He went through the grainfields.  And His disciples plucked the heads of grain and ate them, rubbing them in their hands.  And some of the Pharisees said to them, "Why are you doing what is not lawful to do on the Sabbath?"  But Jesus answering them said, "Have you not even read this, what David did when he was hungry, he and those who were with him:  how he went into the house of God, took and ate the showbread, and also gave some to those with him, which is not lawful for any but the priests to eat?"  And He said to them, "The Son of Man is also Lord of the Sabbath."    My study Bible explains that the second Sabbath after the first is a term that was used when a Jewish feast immediately followed the normal Sabbath, for a feast was also called a Sabbath. It says that according to St. Ambrose, the term "second Sabbath" gives an image of the new covenant (see yesterday's reading, above, and Christ's teaching about new wineskins to hold new wine), and the eternal resurrection.  The first Sabbath indicates the Law, while the second Sabbath indicates the gospel that follows it.  Under the new covenant, the food which was at one time not lawful for anyone but the priests to eat is now freely given to all by the Lord of the Sabbath.  David prefigured this when he gave the showbread . . . to those with him.

Now it happened on another Sabbath, also, that He entered the synagogue and taught.  And a man was there whose right hand was withered.  So the scribes and Pharisees watched Him closely, whether He would heal on the Sabbath, that they might find an accusation against Him.  But He knew their thoughts, and said to the man who had the withered hand, "Arise and stand here."  And he arose and stood.  Then Jesus said to them, "I will ask you one thing:  Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  And when He had looked around at them all, He said to the man, "Stretch out your hand."  And he did so, and his hand was restored as whole as the other.  But they were filled with rage, and discussed with one another what they might do to Jesus.  My study Bible comments that, according to certain traditions that the scribes and Pharisees had built up around the Law, healing was considered to be work, and therefore it was not permissible on the Sabbath. They believed that they served God by zealously keeping these peripheral traditions, but this legalism made them insensitive to God's mercy.

 

 In the tradition of the Orthodox, there is what is called in Greek economia (οἰκονομία).  This is a theological term, and, as one can see, it is related to the evolution of the word "economy."  In Greek (especially ancient Greek) "ecos" (οικος) means house.  Economia was the running of the household, with whatever its holdings and assets were, and their proper use and balance.  The word for "steward" in the New Testament texts (such as Christ's parable of the Unjust Steward; Luke 16:1-13) is economos/οικονομος.  From these beginnings, we can see where the modern use of the word "economy" comes from.  But in theological terms, economy (or economia/οικονομια) is a term that means using the proper measure of things, especially as any form of law or principle must be used as tempered by mercy, and this is particularly understood in light of experience.  That is, how things actually work in practice and affect human beings.  So, if we are to examine the role of the zealous scribes and Pharisees in both stories today, what we find is an excess of legalism, where the theory or letter of the law trumps the care of human beings.  Jesus asks the question, "Is it lawful on the Sabbath to do good or to do evil, to save life or to destroy?"  What He is doing is asking these men to consider what the spirit of the Law -- and indeed, the Spirit of God -- is all about.  Where is God's mercy?  More than that, where is God's aim for doing good, and for the proper care and health of human beings?  Which serves God more, refusing to heal, or to heal on the Sabbath?  Their zealotry for the Law, which they considered the highest service to God, is actually in this case working against God's purposes, against the spirit and purpose with which the Law is given.  This is where we consider the term economia or economy.  In practice, where does God's mercy call us?  In other words, is this really working out the way we would understand that God intended, for the good of human beings, for all involved, and for community?  Often, economia comes into play where there are things we just don't know, but we must do the best we can, and especially in light of practice and empirical observation.  It may very well be to make rules and theories that seem to serve the good, but when we see people actually harmed or hurt by them, then we have to reconsider and allow for mercy.   In modern times, this is often the problem presented by abstraction, or theoretical thinking that becomes some sort of  a rule one is bound to follow.  One example of this would be the concept of "tough love," wherein out of true concern or care for someone who has a problem, one might cut them off from what they want; for example, refusing more money and support for a person caught in addiction as a means of getting them to go to treatment.  While love and care must be always a principle to uphold, what that looks like may not always be determined to be one particular image; sometimes what one conceives of as help is simply infantilizing, deepening a problem.  At other times, one can go too far with "tough love," refusing help and support from someone who is on a good path but needs some assistance and encouragement in the struggle to move forward.  Once again, this is also a concern in terms of thinking about what creates community.  In a world that is saturated with theories and "rules," economy in this sense is a word we should all learn, and a pattern or habit we should all learn to follow.  How's that working out? might be a question we all need to consider when we follow the latest vogue in how we think social justice will work, or how we define what truly helps a person/people or not.  For without economia, we don't truly have compassion at all, and that is where Jesus Christ comes in.  For as He says, "The Son of Man is also Lord of the Sabbath."   That is, the One who has shared our griefs and sorrows and injustice and difficulties is the One who is Lord of the Sabbath, who can truly teach us what it means to serve God and the care of our fellow human beings and our communities.  We need to care for others by truly looking to see the effects we've caused, no matter how good we think the rules are that we follow, nor how well-intentioned we are.  This is especially true in a media-saturated world awash with theory and abstraction, and where it is easy to overlook the effects of progress on the poor and the powerless!  Economia should be the arbiter of our counsel, the temper of our zeal.  For even when we think we are doing good, we must not overlook the fruits we produce.