Mary or Judas?

Fifth Sunday in Lent, C

March 17, 2013

John 12:1-8

Introduction

Today we are preparing for the burial of our Lord Jesus Christ. In today's Gospel reading, we see Mary of Bethany, sister of Martha and Lazarus, anoint the feet of Jesus, an act which he calls a preparation for his burial. Before the reform in the Christian calendar, the fifth Sunday in Lent used to be observed as "Passion Sunday" in preparation for the Passion of our Lord during Holy Week. But now, Passion Sunday is observed on the sixth Sunday in Lent, making it "the Sunday of the Palms and the Passion of our Lord" or "Palm Sunday of the Lord's Passion". In the liturgy of Palm Sunday, the full narrative of the Passion is read out in full--which will be meditated at length during the week. Since this is the last Sunday before Holy Week, let us prepare our hearts and minds all the more.

Excursus: Stories of anointing. According to a widespread but false myth among Christians, Mary Magdalene was the prostitute and she anointed the feet of Jesus with oil and wiped it with her hair. (I am surprised that this myth is not only believed among Catholics but also among some Protestants and born-again Christians--those who supposedly hold the Bible as their sole authority!) But if we go back to the Scriptures, Jesus was anointed by women at least three times in his ministry:

1. In Luke 7:36-50, Jesus was eating at a house of a Pharisee when a "sinful woman" came behind him and "watered his feet with a shower of tears, and wiped them, with the hairs of her head, and kissed his feet, and anointed them with the ointment" (v. 38, John Wesley New Testament). Jesus used this to point out that the woman's love was great (greater than the love the Pharisee showed him) because she was forgiven much (unlike the Pharisee who only needed to be "forgiven a little") (v. 47). The story ended with Jesus declaring the forgiveness of the woman's sins.

2. In today's Gospel reading, John 12:1-18, Jesus was eating at a dinner in honor of him at the home of Lazarus in Bethany, because he raised Lazarus from the dead. This happened on the six days before the Passover, which means the Sabbath, with Passover being on Thursday night. It was the day before the Triumphal Entry on the following day, Sunday. Here, Mary his sister also poured perfume on his feet and wiped it with her hair. We will discuss their further later.

3. In Matthew 26:6-13 and Mark 14:1-11, Jesus was also eating in house in Bethany, but in the home of Simon the Leper. It was only two days before the Passover (Wednesday; the Passover being Thursday evening, which by Jewish recogning is already Friday). A nameless woman (not a sinful woman, not Mary of Bethany) poured perfume on Jesus' head (not his feet). Similarly, the disciples (not just Judas) echoed the sentiment that it was a waste of money. Jesus likewise answered that the act was done in preparation for his burial; and for it, wheresoever this gospel shall be preached throughout the whole world, what she"--a nameless woman--"hath done shall be spoken of also," in memory of her.

It is obvious how this myth of Mary Magdalene being a prostitute who anointed the feet of Jesus came about--because we do not go back to what Scripture actually says or that we bring with us some intellectual baggage--presuppositions--when we go to Scripture.

We will contrast two characters in the Gospel reading today--Judas and Mary of Bethany.

I. Judas of Kerioth: Money over Master (Pera muna bago Panginoon)

For Jesus, money is more important than his Master. People with a "Judas spirit" are thus:

1. People who are quick to put a price tag on everything. Judas was able to quickly estimate the price of the ointment that Mary poured on the feet of Jesus: three hundred denarii, the cost of more than ten months of wages. But he was also able to give his Master a price tag: thirty pieces of silver (Matthew 21:15; cf. Zechariah 11:12-13), the price of a slave gored by a bull (Exodus 21:32).

2. People who are greedy for gain. Judas said that the ointment could have been sold so that the proceeds might be given as charity (tzekidah) for the poor. But his intent was far from charitable: He "had the purse", that is, he was the treasurer of the Apostles, "and bare what was put therein" (v. 6).

3. People who can exchange the Lord for money. "'What will ye give me, and I will deliver him to you?' And they bargained with him for thirty pieces of silver. And from that time he sought opportunity to betray him" (Matthew 26:15-16).

II. Mary of Bethany: Master over Money (Panginoon muna bago pera)

But for Mary of Bethany, her Master is more important than money. People with a "Mary of Bethany spirit" are:

1. People who do not look at the price tag. Because of her faith, Mary did not look on the price tag of her extravagant worship. (I discovered this serendipitously while writing a paper for my MA Linguistics degree. Verse 3 in Greek begins with η ουν μαρια λαβουσα λιτραν μυρου ναρδου πιστικης πολυτιμου, Hē oun Maria labousa litran murou nardou pistikēs polutimou, 'Mary took a liter of ointment, very costly pistikēs nard'. Looking at several English translations, I discovered that the word pistikēs--which is usually translated as 'faith'--is always left untranslated!) For Mary, no price was too high, no thing was too expensive, for her to express her love for Jesus!

2. People who do not take pride in their own works. Mary did not need to blow the trumpet to show her love for Jesus. Meanwhile, Judas gave the veneer of being charitable by pretending to care for the poor. People who do good do not need to announce to the world what they have done; their works do that for them: "...and the house was filled with the odour [scent] of the ointment" (v. 3).

3. People who honor the death of the Lord. Mary herself may have not known it, but her act of pouring of ointment on the feet of Jesus was a preparation for his death: "'For in pouring this ointment on my body, she hath done it for my burial" (v. 12). People like Mary can spare no expense or time because they know the price that Jesus paid for their sins.

(Excursus: When we celebrate the Eucharist, we honor the death of the Lord: "Therefore as often as ye eat this bread, and drink this cup, ye shew forth the Lord's death, till he come" [I Corinthians 13:26]. People who truly love the Lord will not let any theological, philosophical, or emotional objection hinder them from frequent partaking of Holy Communion.)

Conclusion

For people like Judas, money is more important than the Master. But for people like Mary of Bethany, the Master is more important than money. As we continue with our Lenten disciplines and as we approach Holy Week, the question is: Are we a Judas or a Mary of Bethany?

Return of the Lost Son

Fourth Sunday in Lent, C

March 10, 2013

Luke 15:11-32

Introduction

The Parable of the Prodigal Son has got to be the one of most difficult passage to preach; not because not enough has been said about it, but because it has been preached so often. It is doubtless that countless people have found the Lord because of the preaching of this parable. But so much have been said about this, it’s hard to say any thing more. It has been preached so often, it does not startle us anymore. We forget that this is the story how sadly lost we humans are—and how deep is God’s love toward us.

The Parable of the Lost Son is a story how far away we can drift from God, and how joyfully God receives us on our return.

I.    The Descent into Sin and Death (Luke 15:11-16)

A.    The first stage of the descent into sin is independence from God. The moment we think we can live apart from God, the seed of sin is planted into our heart.

The younger son asked his father his inheritance (v. 12). John Wesley says, “See the root of all sin! A desire of disposing of ourselves; of independency on God!” (Notes Upon the New Testament). The passage says that “he divided to them his substance”—the Greek word is βιος, bios, ‘life’. The origin of sin is a life separated with God!

            Why did the father just give the younger son his inheritance? “The father fulfills the request of the son out of profound respect for his freedom, and lets him go for the same reason. God neither holds nor pulls anyone by force” (The Orthodox Study Bible, 1993).

B.     The second stage of the descent into sin is separation from God. After the younger son received his inheritance, he “gathered all together” (by probably selling off his inheritance for money), “and took a journey into a far country” (v. 13). Living in sin is living apart from God: “Far from God: God was not in all his thoughts” (Notes Upon the New Testament).

C.     The third stage of the descent into sin is living riotously (John Wesley New Testament). “Riotously” here is the Greek word ασωτος asōtos, meaning “dissolutely, profligately” (Thayer’s Definition). The word can be parsed as α a- ‘not’ and σωζω sōzō, ‘safe’—a word which is associated with the word “salvation”. Another translation may be “and there he wasted his property on prodigal living”. The prodigal son was living an ‘unsafe’ life, that is, dangerous—or in other words, he is living his life as an ‘unsaved’ person!

D.    The fourth stage of the descent into sin is living in destitution. After the younger son has squandered his father’s property on prostitutes (see v. 30) and—no doubt—in other forms of indulgence and excess, “he began to be in want” (v. 14). Furthermore, “there arose a mighty famine in the land”. As of his money is gone, and even if he had money, he could not buy anything. A profligate lifestyle will always lead to the depletion of one’s resources!

E.     The final stage of the descent into sin is death. It is literally a dead end. “And he went and joined himself with a citizen of that country; and he sent him into his fields, to feed swine” (v. 15). The meat of pigs is unclean in the Torah, and for a Jew to be reduced to feeding pigs, it must have been the closest thing to death! He was so hungry, “he would fain have filled his belly with the husks (κερατιον, keration, ‘carob pods’, used for fattening swine but also food for the lower classes) that the swine did eat” because no one gave him anything to eat (v. 16).

But in the lowest part of our lives, we may come to a point where we see how far we have fallen, and how much we are in need for God.

II. The Ascent into Life and God (Luke 15:17-24)

A.    The first step into the ascent to life is realization. In the lowest point of his life, the younger son comes to a realization (which is literally what the Greek says: εις εαυτον δε ελθιων, eis eauton de elthiōn, ‘and he came to himself’). He realized how far he has fallen: “How many hired servants of my father have bread enough and to spare, and I am perishing with hunger” (v. 17).

B.     The second step into the ascent to life is repentance. Repentance is a change of mind. He sets himself to return to his father and ask for his forgiveness: "I will arise and go to my father, and will say to him, Father, I have sinned against heaven and before thee: I am no more worthy to be called thy son; make me as one of thy hired servants " (v. 18-19). Often when we think about our sins, we feel that we are no longer worthy to be called children of God. But little does the younger son know of his father's reception.

C.     The third step into the ascent to life is return. "The lost son resolved to return to his father, he began to execute his resolution" (Notes Upon the New Testament). From the "far country", which represents a life separated from God, the younger son returns to the "near country", to be with his father again. And he did not have to travel all the way: "But while he was yet a great way off, his father saw him,"--the father had been waiting for him after all!--"and his bowels yearned, and he ran, and fell on his neck and kissed him" (v. 20). "The father's tender actions show he never ceased looking for the return of his son, just as God always longs for the return of every sinner to his loving embrace" (The Orthodox Study Bible).

D.    The fourth step into the ascent to life is restoration. The acts of realization, repentance, and return is our part. But when we have returned, it is now God's part. The younger son was not even able to finish his "prepared script", his prayer of repentance:  "Interrupting him before he had finished what he intended to say. So does God frequently cut an earnest confession short by a display of his pardoning love" (Notes Upon the New Testament). The father then proceeds to give his son symbols of sonship: the robe, the ring, and the sandals. The robe is a symbol of righteousness (Isaiah 61:10); the ring is a symbol of the father's authority (Haggai 2:23). Sandals simply mean that he doesn't have to walk around barefoot like a slave. From being "dead", the father restored the younger son to being "alive", from being "lost" to being "found" (v. 30; cf. 32).

E.     The final step into the ascent to life is rejoicing. The father ordered a feast to celebrate the return of his son. "Both here, and wherever else this word occurs, whether in the Old or New Testament, it implies nothing of levity, but a solid, serious, religious, heartfelt joy..." (Notes Upon the New Testament). Jesus said, "There is joy in the presence of the angels of God, over one sinner that repenteth" (Luke 15:10).

Repent or Perish

Third Sunday in Lent, C

March 3, 2012

Luke 3:1-9

 Introduction

The message of the Gospel reading today is clear: Repent or perish. The Lenten season is a time of self-reflection. When we take a honest look at ourselves, we may realize how sinful we are. “For all have sinned, and are fallen short of the glory of God” (Romans 3:23, Wesley New Testament).

Excursus: The limit of the patience of God

'God's love is limitless, but his patience has limits.'

I often say that there is one attribute of God that has a limit. God’s love is unlimited, so is his power, his strength, his mercy, and his judgment. But if God has a limitation, that is his patience. Make no mistake about it: his patience is very “long-suffering”:

The Lord is not slow concerning his promise (tho’ some men count it slowness) but is long-suffering toward us, not willing that any should perish, but that all should come to repentance. (2 Peter 3:9)

The Bible shows us ample examples that though God’s love is “long-suffering”, it does have limits. In the story of Noah, God saw how wicked humankind has become:

And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’ (Genesis 6:5-7, Jewish Publication Society, 1917)

--so he had to destroy the earth with a flood. Again, in the story of Sodom and Gomorrah, the sin of the two cities was as such that it has literally reached heaven:

And the LORD said: ‘Verily, the cry of Sodom and Gomorrah is great, and, verily, their sin is exceeding grievous. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto Me; and if not, I will know.’ (Genesis 18:20-21)

But God is also a God of second chances. In the story of Jonah, the sin of Nineveh has similarly reached up till heaven: ‘Arise, go to Nineveh, that great city, and proclaim against it; for their wickedness is come up before Me’ (Jonah 1:2). And yet after the reluctant preaching of Jonah the Prophet, the king repented, the animals “repented”, the people repented, and even God “repented of the evil, which He said He would do unto them; and He did it not” (see Jonah 3).

I. Tragedies: A punishment from God?

The Gospel reading opens when some people reported to Jesus that the Roman procurator Pontius Pilate had some Galileans murdered and “mingled” their blood “with their sacrifices” (v. 1). Apparently these were Zealots from Galilee who went up to Jerusalem to offer sacrifices during a festival. While they were offering their sacrifices, Pilate ordered Roman soldiers to slay them (see note on Luke XIII:1 in Notes Upon the New Testament). Another tragedy, which Jesus mentioned, was when eighteen people were killed when a tower in Siloam fell on them. There appears to be no sign of sabotage here, it must be a “freak accident”. But nevertheless, these tragedies were seen as punishments from God.

In John 9, a man’s congenital blindness was seen as a punishment from God: “And his disciples asked him, saying, Master, who sinned, this man, or his parents that he was born blind?” (John 9:2). But Jesus answered them, saying that the man was born blind, not because the man has sinned, nor his parents, “but that the works of God might be made manifest thro’ him” (v. 3).

II. Repent or perish

In the same way, Jesus said that tragic deaths (or disease, or circumstances), is not necessarily a sign of God’s judgment:  “Suppose ye that these…were sinners above all…because they suffered such things?” (Luke 13:2; cf. 5) That is not the point. The point is: “I tell you, Nay; but except ye repent, ye shall likewise perish” (v. 3, 5).

The word “perish” here does not mean to die a tragic death. It is the word αποολλυμι apoollumi, the same word used in the famous verse, John 3:16:

For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, may not perish (αποληται apolētai), but have eternal life.

So, the destruction of the unrepentant is not a tragic death, but eternal punishment from God!

III. The God of second chances

God is a God of second chances. His patience is long-suffering that we may have time to repent. While God’s patience may be limited, his mercy is limitless, as the Bible repeatedly says,

“The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and unto the fourth generation.’ (Exodus 34:6-7)

Jesus illustrated the patience of God in the parable of the fig tree. The fig tree has been long a symbol of the kingdom of Israel (see for example Hosea 9:10). The man who owns the tree may be a symbol of God the Father; the “keeper of the vineyard” may be the Son. The lack of fruit may be the lack of “fruits of repentance” (see Luke 3:8) and the “three years”, the ministry of Jesus on earth. The meaning of the parable may be thus: In the three years of the ministry of Jesus, Israel has failed to produce the fruits of repentance. While God’s judgment (the “man” who owns the tree and the vineyard) saw it fit to cut down the tree, God’s mercy (the keeper of the vineyard) asked for a stay in the judgment.

Conclusion

As we continue in our journey towards Holy Week, let us continue with our Lenten discipline. Let us continue to reflect upon ourselves: What are the things we need to repent of? May we see this time as a time of God’s favor: "For he saith, I have heard thee in an acceptable time, and in a day of salvation I have succored thee. Behold, now is the acceptable time, now is the time of salvation" (2 Corinthians 6:2). 

Food Review - Mafe Ihaw-Ihaw

Back when I was a young seminarian, my cousin and I would use to have dinner at a honky-tonk barbecue stand under an overpass in front of a mall. When we would get bored with the food at the refectory, we would take a short jeepney ride from Union Theological Seminary, Cavite to Robinson's Place Dasmariñas to Mafe Ihaw-Ihaw.

A view from the ihaw-ihaw.

Mafe Ihaw-Ihaw is nothing more than a shack built under an overpass along Aguinaldo Highway. It has a corrugated tin roof (read: yero) supported by some two-by-two's. A long fluorescent lamp provides ample illumination. There used to a long table cover with linoleum where customers eat. A single long bench stands behind the table. There are a couple a plastic tables with several Tupperware containers where the barbecue is stored. The food is cooked on an open charcoal grill. The ihaw-ihaw is operated by Kuya Roel and his wife. It is named after their pretty daughter, who at that time was in high school.

For the uninitiated, barbecue in the Philippines is not just pork cubes (with an obligatory piece of fat at the end) skewered on a stick. We also use other "spare parts" like pork intestines (both big and small), ears, blood, and what-not. There are also chicken intestines, heads, gizzard, and blood. There's hardly anything Filipinos won't eat.

When we get there, my cousin and I would order several stick of barbecue. I would get pork barbecue; but also order pork intestines because of its intriguing taste and pig's ears because it's crunchy and tough at the same time. We would then partake of our feast with one or two (or more...) cups of rice. My style of eating is removing all of the meat on the sticks and soaking it in a bowl filled brown vinegar, chopped onions and sili labuyo (reputedly among the hottest peppers on the planet). We would eat our barbecue and rice with our fingers (read: nakakamay)--the traditional way Filipinos eat. Now, this is the true essence of "finger-lickin' good"! Finally, the meal is washed down with a bottle (or two) of soft drinks.

One time, Kuya Roel said while we were having dinner, "Pastor, mawawala po muna kami ng two weeks. Magbabakasyon muna kami sa Batangas. (We'll be gone for a couple of weeks. We're going to spend a vacation in Batangas)". I said, "Sure, sige. Pasalubong, ha? (Sure. Bring me back a souvenir, huh?)". When my cousin and I went back, Kuya Roel went to their home and retrieved his gift: a balisong (butterfly knife)! (Batangas is famous for its balisongs, also called "bente-nuebes"). The balisong was absolutely beautiful. The blade is forged from dark steel and very sharp. The handle is made of brass and--surprise!--deer antler! (I hardly use it: bringing it with me might attract dangerous situations.)

My cousin and I would sometimes bring our friends with us. Once, we brought along Zion and Keith, a couple of young people at the seminary and our sparring partners. (I don't ever recall if my cousin has ever brought along his girlfriend, now wife.)

* * *

One time I found myself standing across Robinson's Dasmariñas and a thought entered my head: Hey, why don't I give Kuya Roel a visit? There have been times when I would pass by their stand and we would wave hello to each other. Why don't I have dinner there now, just for good times' sake?

Kuya Roel grilling my order.

There was still the tin roof shack (not the same one in my seminary days--I think it has been demolished a few years back). It was not as bright as before--only a small white bulb provides dim lighting. Kuya Roel and I greeted each other warmly ans we catched up with each other. Their daughter is married and is now finishing nursing school. I said that I'm now an English instructor in a university here in Cavite. We also reminisced the past days when my cousin and I used to eat there.

My meal is ready!

Mafe Ihaw-Ihaw is not exactly for the squeamish type. But if you want an authentic experience with Filipino street food, places like Mafe Ihaw-Ihaw is for you.

* * *

While I was eating, I posted that I was eating at the barbecue stand in front of Robinson’s via Facebook mobile. A student of mine, who was apparently nearby (and also on Facebook mobile) read my post and also ate there shortly after I've left.

Courage and Compassion

Second Sunday in Lent, C

February 24, 2013

Luke 13:31-35

Introduction

As we continue in our practice of our Lenten disciplines, we are preparing for our celebration of the Passion, Death, and Resurrection of our Lord Jesus Christ. Today, we meditate on Jesus weeping over the city of Jerusalem.

I. The courage to do right

A. As Jesus was traveling from Galilee up to Jerusalem (v. 22), certain Pharisees came and gave Jesus a warning: "Go out and depart from hence; for Herod is minded to kill thee" (v. 31). At first, I thought that this was a death threat: Certainly the Pharisees and the Herodians have been allied against Jesus. For example, the Pharisees allied with the Herodians "to ensnare him in his talk" by asking him if it is lawful (or, more precisely, in accordance to halakah, Jewish law) to pay tribute to the Caesar.

But John Wesley, in his Notes Upon the New Testament, says that it was an expression of concern: "Possibly they gave him the caution out of good will." The Gospels also tell us that some Pharisees were hospitable to Jesus, such as Simon the Pharisee, who asked Jesus to eat at his house (Luke 7:36-ff.). These Pharisees were possibly saying, Do not proceed to Jerusalem or else Herod will kill you.

B. Here we see the courage of Jesus. He was not afraid of doing right--and ultimately, of fulfilling his mission--even with the prospect of death. Jesus said, "Go and tell that fox"--this Herod was Antipas, the one who had St. John the Baptizer beheaded. Jesus called the one who had his cousin killed, the one who is threatening him with death, a "fox": a coward!

1.      "Behold, I cast out devils..." By this Jesus said he will continue in his work of casting out demons from the demonized. Also, this may be a statement that he was not actually fighting against Antipas but the forces of darkness which are behind Antipas: "For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the world, of the darkness of this age, against wicked spirits in heavenly places" (Ephesians 6:11).

2.      "...and I do cures..." By this Jesus said that he will also continue his work of bringing healing to those who are sick.

3.      "...to day and to morrow; and the third day I am perfected." By this, Jesus may have meant a three-day journey from Galilee to Jerusalem. But ultimately, this may mean his Passion and Death, and his Resurrection on the third day. “But I must go on to day, and to morrow, and the day following, for it cannot be that a prophet perish out of Jerusalem” (v. 33).

II. The compassion to be merciful

In spite of showing consummate courage in the face of death, Jesus expressed sorrow on the fate of Jerusalem. He wept, to for himself but for Jerusalem:

1. “How often would I have gathered thy children as a bird gathereth her brood under her wings…” Jesus used a very tender, even motherly, image of his love for the children of Jerusalem: as of a hen gathers her chicks under her wings. The Old Testament also shows the motherly love of God the Father: “As one who is comforted by his mother, so will I comfort you; and you shall be comforted in Jerusalem” (Isaiah 66:13). How often God wants to gather us in with his love, but “ye would not!”

The Church of Dominus Flevit, on the slopes of the Mount of Olives, which commemorates the Lord weeping over Jerusalem during the Triumphal Entry.

2. “Behold your house is left to you desolate…” During the Triumphal Entry, Jesus once more wept over Jerusalem:

And as her drew near, he beheld the city, and wept over it, saying, O that thou hadst known, even thou, at least in this thy day the things for thy peace. But now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and press thee on every side, and shall dash thee against the ground, and thy children, that are in thee: and they shall not leave in thee one stone upon another: because thou knewest not the time of thy visitation. (Luke 19:41-44)

--All of this was fulfilled a mere forty years after the death of Jesus, when the Roman legions under the generalship of Vespasian and later under Titus, besieged and destroyed Jerusalem. (All of this is recorded in The Wars of the Jews by the Jewish historian, Josephus.)

A detail on the Arch of Titus in Rome; showing the sack of Jerusalem.

3. “…and verily, I say to you, Ye shall not see me, till the time come when ye shall say, Blessed is he that cometh in the name of the Lord.” During the Triumphal entry, the Jews in Jerusalem cried, “Blessed be the king that cometh in the name of the Lord!” Yet, Jesus knew that he was not the Messiah they expect him to be: “O that thou hadst known, even thou, at least in this thy day the things for thy peace. But now they are hid from thine eyes…. [B]ecause thou knewest not the time of thy visitation…. (Luke 19:41, 44).

            Lest we condemn the Jews of rejecting Jesus as their Messiah, we need to remember that all of us—Jew and Gentile—need to accept Jesus as the Messiah.

For I am not ashamed of the gospel; for it is the power of God unto salvation to every one that believeth, both to the Jew and to the Gentile. For the righteousness of God is revealed therein from faith to faith; as it is written, The just shall live by faith. (Romans 1:16-17)

Conclusion: Justice and mercy

In today’s Gospel reading, we see Jesus’ sense of both courage and compassion, justice and mercy. He was not afraid to do what is right; yet he has compassion on those who are lost. We must not lose sight of both justice and mercy: Unbridled justice can lead to oppression; untempered mercy can lead into lawlessness. During this Lenten season, let us go on in doing right; yet let us recognize that we are all in need of God’s mercy.