Abide in Me, and I in you

 

 "I am the true vine, and My Father is the vinedresser.  Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit.  You are already clean because of the word which I have spoken to you.  Abide in Me, and I in you.  As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.  I am the vine, you are the branches.  He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.  If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.  If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.  By this My Father is glorified, that you bear much fruit; so you will be My disciples.  

 

 "As the Father loved Me, I also have loved you; abide in My love.  If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love.  These things I have spoken to you, that My joy may remain in you, and that your joy may be full."

 

- John 15:1–11 

 

This week, we are reading through Christ's Final Discourse at the Last Supper.  In yesterday's reading, Jesus told the disciples, "I will not leave you orphans; I will come to you.  A little while longer and the world will see Me no more, but you will see Me.  Because I live, you will live also.  At that day you will know that I am in My Father, and you in Me, and I in you.   He who has My commandments and keeps them, it is he who loves Me.  And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him."  Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?"  Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.  He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me.  These things I have spoken to you while being present with you.  But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.  Peace I leave with you, My peace I give to you; not as the world gives do I give to you.  Let not your heart be troubled, neither let it be afraid.  You have heard Me say to you, 'I am going away and coming back to you.'  If you loved Me, you would rejoice because I said, 'I am going to the Father,' for My Father is greater than I.  And now I have told you before it comes, that when it does come to pass, you may believe.  I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me.  But that the world may know that I love the Father, and as the Father gave Me commandment, so I do.  Arise, let us go from here."

 

 "I am the true vine, and My Father is the vinedresser.  Every branch in Me that does not bear fruit He takes away; and every branch that bears fruit He prunes, that it may bear more fruit.  You are already clean because of the word which I have spoken to you.  Abide in Me, and I in you.  As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me.  I am the vine, you are the branches.  He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.  If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.  If you abide in Me, and My words abide in you, you will ask what you desire, and it shall be done for you.  By this My Father is glorified, that you bear much fruit; so you will be My disciples."  My study Bible explains that the vine is a symbol of Israel (Isaiah 5:1-7; Jeremiah 2:21).  In contrast to disobedient and unfruitful Israel, it says, our Lord calls Himself the true vine, which together with the branches constitutes a new and fruitful people of God:  the Church.   At the Divine Liturgy of the Orthodox Church, the bishop prays that the Lord will visit and confirm the vineyard, the local body of Christ, which He planted with His own right hand (Psalm 80:15-16).  Moreover, to abide in this vine is to abide in Christ and His Church.  My study Bible adds that this image of the vine and the branches shows several things.  First, that our union with Christ is intimate and real.  Second, that life flows from the vine to the branches -- to abide in Christ is dynamic and vitalizing.  Finally, the fruit we bear is both good works and mission (John 15:16; 17:18).  

 

  "As the Father loved Me, I also have loved you; abide in My love.  If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love.  These things I have spoken to you, that My joy may remain in you, and that your joy may be full."  My study Bible comments here that one cannot love God and refuse God's commandments.  To love God is to keep His commandments (John 14:15).  

 

Christ's words in today's reading convey to us the depth of relationship in meanings of love, communion, and covenant.  The image of the vine, branches, and vinedresser conveys to us the depth of communion between Christ and His followers, and that this also includes God the Father.  As vinedresser the Father prunes those branches which do not bear fruit, for the health of the whole and so that the vine may be even more fruitful.  In the sense of this image, Jesus teaches, "Abide in Me, and I in you."  To abide is to "stay," in the sense of residing somewhere, staying in a particular shelter or home.  Jesus says, "He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing."  Thus, He conveys to us that unless we make our home with Him, and He in us, we do not bear the fruits God looks for.  No branch can bear fruit off of its vine, and so it is with us.  Without the vine, a branch simply withers.  "By this My Father is glorified, that you bear much fruit; so you will be My disciples."  The spiritual fruit we bear by abiding in Him, and He in us, glorifies the Father, and declares that we are Christ's disciples.  Finally, what Christ offers to all of us is a communion of love:  "As the Father loved Me, I also have loved you; abide in My love."  We are to remain in that love as a shelter, an abode, a place to dwell.  Finally, here is covenant, the bond that doesn't break and is inseparable:  "If you keep My commandments, you will abide in My love, just as I have kept My Father's commandments and abide in His love."  Here is love, loyalty, and even duty.  So long as we keep in this love and follow what He teaches we abide in this communion.  We are to live to the fullest this life that produces spiritual fruit, keeping in His love, following what He teaches us.  This is an active love and a dynamic communion.  It is a covenant of love, a bond that goes all ways, between Father, Son, and the faithful, where faithful means being true to what we are taught, how we are guided, faithful to the One who loved us first (1 John 4:19).  Finally, here is the joy that surprises in the midst of the world:  "These things I have spoken to you, that My joy may remain in you, and that your joy may be full."  We are not created to "be our own boss," so to speak, but we are created to bloom and to bear fruit, to grow in as healthy a way as possible.  And for us to understand the fulfillment of our own creation, we need Christ to guide, and the love of the Father, and the help of the Holy Spirit.  In this way, we fulfill the purpose for which we are created -- and that is the source of joy.  For so many people, "duty" may be seen as an oppressive word, but a duty borne of love is not coerced nor compelled; it is voluntary.  This is loyalty, and desire.  Often we imagine -- in the midst of a taxing circumstance -- that if only we had nothing to do, we could be happy.  But the truth is, human beings do not become happy by being idle; our joy comes by fulfilling a deeper purpose, and most particularly in living that love in this communion Christ describes.  It is the heart and life of our very soul that forms this communion, and the one in which Christ asks us to abide -- for there we will find our surprising joy.  If we think about it, we may come to understand that even in the midst of tribulation, in the midst of a difficult and troublesome world full of worries and hardships, we may still have this joy when we follow what He teaches, and abide in His life.  Let us learn to find this joy, in all circumstances.  Let us seek Him and stay where He teaches us to be.  

 

 

 

I will not leave you orphans; I will come to you

 

 "I will not leave you orphans; I will come to you.  

 

"A little while longer and the world will see Me no more, but you will see Me.  Because I live, you will live also.  At that day you will know that I am in My Father, and you in Me, and I in you.   He who has My commandments and keeps them, it is he who loves Me.  And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him."  Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?"  Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.  He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me. 

 

 "These things I have spoken to you while being present with you.  But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you.  Peace I leave with you, My peace I give to you; not as the world gives do I give to you.  Let not your heart be troubled, neither let it be afraid.  

 

"You have heard Me say to you, 'I am going away and coming back to you.'  If you loved Me, you would rejoice because I said, 'I am going to the Father,' for My Father is greater than I.  And now I have told you before it comes, that when it does come to pass, you may believe.  I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me.  But that the world may know that I love the Father, and as the Father gave Me commandment, so I do.  Arise, let us go from here."

 

- John 14:18-31 

 

This week the lectionary gives us Christ's Farewell Discourse to the disciples at the Last Supper.  Yesterday we read that Jesus taught, "Let not your heart be troubled; you believe in God, believe also in Me.  In My Father's house are many mansions; if it were not so, I would have told you.  I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.  And where I go you know, and the way you know."  Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"  Jesus said to him, "I am the way, the truth, and the life.  No one comes to the Father except through Me.  If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him."  Philip said to Him, "Lord, show us the Father, and it is sufficient for us."  Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip?  He who has seen Me has seen the Father; so how can you say, 'Show us the Father'?  Do you not believe that I am in the Father, and the Father in Me?  The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.  Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves. Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.  And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.   If you ask anything in My name, I will do it. If you love Me, keep My commandments.  And I will pray the Father, and He will give you another Helper, that He may abide with you forever -- the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you."

 

  "I will not leave you orphans; I will come to you."  Here is Christ's assurance of His continued presence to His disciples, especially in the presence of the Spirit of truth, which He has just assured them is the Helper who will be sent from the Father.

 

 "A little while longer and the world will see Me no more, but you will see Me.  Because I live, you will live also."  My study Bible explains that the brief separation of Jesus from the disciples at His death will lead to a deeper mystical union after the Resurrection and to the gift of the Holy Spirit at Pentecost.  

 

"Because I live, you will live also.  At that day you will know that I am in My Father, and you in Me, and I in you.   He who has My commandments and keeps them, it is he who loves Me.  And he who loves Me will be loved by My Father, and I will love him and manifest Myself to him."  Judas (not Iscariot) said to Him, "Lord, how is it that You will manifest Yourself to us, and not to the world?"  Jesus answered and said to him, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.  He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me."  That day is a reference to Pentecost (Acts 2).  My study Bible cites St. John Chrysostom, who comments that it is "the power of the Holy Spirit that taught them all things." 

 

  "These things I have spoken to you while being present with you.  But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you."  Once again, we review that the Helper is the Holy Spirit.  The word Helper is translated from the Greek Παρακλητος/Paracletos, often rendered Paraclete.  This title literally means "One who comes to one's side when called" indicating someone assisting in defense at trial.  The title can also mean "Comforter," "Counselor," and "Advocate."  My study Bible comments that we have confidence in the apostle's doctrine (Acts 2:42) because the Holy Spirit is their Teacher.  He brings to remembrance not only Christ's words, but also their meaning.  It adds that we have confidence in the Church because the Holy Spirit is our Instructor as well from Pentecost until today, leading us into all truth (John 16:13).  St. Irenaeus is quoted, who comments, "Where the Church is, there is the Holy Spirit and the fullness of grace."

 

"Peace I leave with you, My peace I give to you; not as the world gives do I give to you.  Let not your heart be troubled, neither let it be afraid."   Peace was the customary Jewish word of both greeting and farewell, my study Bible comments.  It says that perfect peace is brought by Christ, who reconciles humanity to God (Ephesians 2:14).  Peace is also part of the traditional greeting of Christians to one another (Romans 1:7; 1 Corinthians 1:3).  The greeting "Peace be to all" is offered many times during the liturgical services of the Church.  

 

 "You have heard Me say to you, 'I am going away and coming back to you.'  If you loved Me, you would rejoice because I said, 'I am going to the Father,' for My Father is greater than I."  My study Bible explains that when Jesus says, "My Father is greater than I" it does not mean that the Father is greater in nature or in essence, for the Father and the Son share one divine nature.  Neither does this indicate that the Son is created, for the Son is begotten from all eternity ("In the beginning was the Word" - John 1:1).  Instead, Jesus is indicating that the Father, as the Fountainhead of the Trinity, is the eternal cause of the Son.  

 

 "And now I have told you before it comes, that when it does come to pass, you may believe."  Before it comes is a reference to Christ's Passion.  This Farewell Discourse at the Last Supper takes place just prior to Christ's betrayal and arrest.  My study Bible comments that telling these events beforehand strengthened the faith of the disciples.  

 

"I will no longer talk much with you, for the ruler of this world is coming, and he has nothing in Me.  But that the world may know that I love the Father, and as the Father gave Me commandment, so I do."  The ruler of this world is the devil; my study Bible explains that the devil dominates the realm of those who do not love Christ or keep His commandments.  Moreover, my study Bible adds Jesus says that the devil "has nothing in Me" because there can be no compromise between Christ or His followers and the devil.  Christ became Man, but He was never stained with sin.  

 

"Arise, let us go from here."  My study Bible says that Christ takes His disciples to another room or location to complete His discourse in order to gain their undivided attention.  In the commentary of St. John Chrysostom, it is suggested that their current location was susceptible to intrusions, and the disciples were likely to be distracted from fear.  Therefore we may conclude that Christ is taking them to a more private place in order to further instruct them and continue His discourse.

 

 Today's passage begins with this statement by Jesus to His disciples:    "I will not leave you orphans; I will come to you."  He is going away, and He is reassuring them that they will not be left alone.  He will return to them.  This statement is profound in all of its implications of the reality that is to come, and in what it teaches us about transitions and changes in life, and God's terms for the transformation of life in God's spiritual purview.   What this means is that the substance of Christ's teachings to them about what is to come -- after what will transpire at His Passion, death, and Resurrection -- exists within these words.  "I will not leave you orphans" tells us once again, in yet another form, of the relationship between Christ and those who are His disciples.  It is that of a family.  In this case, Christ speaks of Himself as Father to all of them, and by extension to all of His disciples, to those faithful who will come into the world, up until the present day, and into the future for as long as the Church exists, and until His final return at the Second Coming.  "Orphans" speak to us of those who are fatherless, without protection, grieving, comfortless, vulnerable, and abandoned.  It conjures for us, as it is meant to in Christ's compassion, the greatest fears of human beings, for He indeed understands the hearts and minds of His followers found in these His disciples, and all those to come.  Christ speaks of abandonment and the pain of loss in this world that we know.  But the comfort comes in that He says He will not leave them this way, and adds with commitment, "I will come to you."  The whole of His discourse, as we have read until now, is all about the ways in which He will return to them, He will come to them.  He will come in the sending of the Holy Spirit, the Spirit of truth, the Comforter and Helper.  That is, the One who will come to our sides when we call, and perhaps more to the point, the One "whom the Father will send in My name," the One who "will teach you all things, and bring to your remembrance all things that I said to you."  Christ will be present to them -- and to us in the Holy Spirit, and in so many ways described here.  He, the Holy Spirit, is the One who will bring Christ's presence to us in all the ways we need Him to be with us, to guide us and teach us, to show us His way (in His name), and who can bring all things to remembrance that Christ has said, to teach us meaning and purpose and even application in our own lives.  Jesus tells them, "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him and make Our home with him.  He who does not love Me does not keep My words; and the word which you hear is not Mine but the Father's who sent Me."  This is a solemn promise, a commitment, a covenant that those who love Him -- which is shown by keeping His commandments, His words, has a depth of communion with both Christ and the Father.  The Holy Spirit makes all of this possible through the functions Jesus names here in this passage.  Moreover, Jesus teaches them, and us, "Peace I leave with you, My peace I give to you; not as the world gives do I give to you.  Let not your heart be troubled, neither let it be afraid."  This is the promise in Him that He will not leave them or us parentless; He will come to us, albeit in ways different from His work and ministry as the human Jesus, Christ Incarnate.  But in His communion with us, in all the ways He will be present to us and with us, he gives us His peace.  And what He can give is given as no one else can give, as the world cannot give.  This is a peace found in our souls and spirits, in the depth of this relationship that becomes a part of us, in our communion with Him.  As we read further in His discourse, Jesus will be giving us more fullness in terms of the meaning of that communion.  Let us continue to read in the spirit of the peace He gives, and the confidence of our trust in the One who does not leave us orphans, but comes to us through so many ways. 

 

 

 

 

 

 

Let not your heart be troubled; you believe in God, believe also in Me

 

 "Let not your heart be troubled; you believe in God, believe also in Me.  In My Father's house are many mansions; if it were not so, I would have told you.  I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.  And where I go you know, and the way you know."  

 

Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"  Jesus said to him, "I am the way, the truth, and the life.  No one comes to the Father except through Me.  If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him."  

 

Philip said to Him, "Lord, show us the Father, and it is sufficient for us."  Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip?  He who has seen Me has seen the Father; so how can you say, 'Show us the Father'?  Do you not believe that I am in the Father, and the Father in Me?  The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.  Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves.

 

"Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father.  And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.   If you ask anything in My name, I will do it.

 

"If you love Me, keep My commandments.  And I will pray the Father, and He will give you another Helper, that He may abide with you forever -- the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you."

 

- John 14:1-17 

 

This week the lectionary focuses on Jesus' final discourse to the apostles at the Last Supper, known as the Farewell Discourse.  He has given the disciples one final, new commandment.  He said to them, "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another" (John 13:34-35).  This is the foundation for His Church going forward. 

 

  "Let not your heart be troubled; you believe in God, believe also in Me.  In My Father's house are many mansions; if it were not so, I would have told you.  I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also.  And where I go you know, and the way you know."   My study Bible comments that many mansions is a word-picture, a kind of parable, of an abundance of living accommodations around a central courtyard.  "Mansions" also speaks of the multitude of blessings that await those who enter the Kingdom of God.  In the ancient world, it was typical that extended families formed clans in which living accommodations were spaced together, and extended as family expanded.  Hence, "many mansions" conjures a picture of a very large extended family.  See Mark 3:32-35.

 

 Thomas said to Him, "Lord, we do not know where You are going, and how can we know the way?"  Jesus said to him, "I am the way, the truth, and the life.  No one comes to the Father except through Me.  If you had known Me, you would have known My Father also; and from now on you know Him and have seen Him."   Jesus defines Himself here as the way, the truth, and the life.  My study Bible remarks that the way we reach the Father is forever established in the Person and work of the Son.  The Son is the truth because He is the unique revelation of the Father.  Additionally, Christ is the life who became Man so that we may have life, and as He is our life, not even death can stop us from coming to Him.  Furthermore, only in Christ can we come to know the Father, because only in Christ is the way of all truth and all life found.  The word in Greek translated as "way" is also used to mean road or path.

 

 Philip said to Him, "Lord, show us the Father, and it is sufficient for us."  Jesus said to him, "Have I been with you so long, and yet you have not known Me, Philip?  He who has seen Me has seen the Father; so how can you say, 'Show us the Father'?"  My study Bible explains that our response to Christ determines our relationship with God the Father.  It says that if we reject Christ then we will never find the Father; but if we believe in Christ and follow Him, then we ourselves will become "children of God," who live eternally in the love of the Father (John 1:12).  

 

"Do you not believe that I am in the Father, and the Father in Me?  The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.  Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves."  While human beings are made in God's image (Genesis 1:26), my study Bible reminds us, the Incarnate Son is Himself the exact image of the Father (Colossians 1:15).  Jesus did not say, "I am the Father," for He isn't the Father.  Instead, here He declares that He and the Father are one in essence, and undivided in nature, while being distinct Persons of the Godhead, the Holy Trinity.  

 

 "Most assuredly, I say to you, he who believes in Me, the works that I do he will do also; and greater works than these he will do, because I go to My Father."  My study Bible comments that the greater works indicate that Christ's working through mere humans after Pentecost is greater than His performing signs and wonders directly.  These works find testimony in the Book of Acts.  They include spreading the gospel throughout the world, miraculous healings, and raising the dead.  

 

"And whatever you ask in My name, that I will do, that the Father may be glorified in the Son.   If you ask anything in My name, I will do it."  According to my study Bible, to pray in Christ's name does not mean to simply attach the phrase "in Jesus' name we pray" to the end of prayers.  To pray in Christ's name means to pray according to His will.  Just as an emissary of a king can only be said to be speaking in the king's name if he says what the king would want him to say, my study Bible explains, so also we can only be said to be praying in the name of Christ when we pray according to what He wants.  The purpose here is not to get God to do our will (that would be akin to practicing magic), but for us to learn to pray properly, according to God's will (Matthew 6:10).  

 

"If you love Me, keep My commandments.  And I will pray the Father, and He will give you another Helper, that He may abide with you forever -- the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him; but you know Him, for He dwells with you and will be in you."  Helper (in the Greek,  Παρακλητος/Parakletos, often rendered "Paraklete") is a reference to the Holy Spirit.  This title, my study Bible explains, also means "Comforter," "Counselor," and "Advocate."  The Spirit of truth is in every believer, my study Bible notes here, and we are called to know Him.  Moreover, the Holy Spirit prays in us and for us when we do not know how to pray, thereby enabling us to pray in Christ's name (John 14:3-14; Romans 8:26) and giving us words of witness when we speak the gospel (Mark 13:11).

 

Let us consider what it means to pray -- and indeed, to live -- in the name of Christ.  For one thing, as we read in Jesus' words here, where Christ is, so the Father is also.  This means, additionally, the presence of the Holy Spirit, for where One of the Holy Trinity is, there the others are also.  The word used most often for the Holy Trinity, in describing the essence of God, is consubstantial.  This means that although Father, Son, and Spirit are three distinct Persons, they are one in their essence or substance.  So, therefore, Jesus can say, in His Incarnation as the Christ, "He who has seen Me has seen the Father."  Whatever we see Christ do, whatever we read that He said, the commandments He has given, and all the ways in which He has instructed the disciples from the beginning of His ministry right through this moment recorded at the Last Supper, He has reflected God the Father.  When, for example, He taught, "A new commandment I give to you, that you love one another; as I have loved you, that you also love one another. By this all will know that you are My disciples, if you have love for one another" (John 13:34-35), this commandment also reflects to us the Father, and indeed, the Holy Spirit.  St. John, the author of this Gospel, is also the one who wrote in one of his Epistles, "He who does not love does not know God, for God is love" (1 John 4:8).  As followers of Christ, so we are also called to participate in His life, and share in this nature; that is, to grow in "image and likeness" as we are able and through cooperation with the Holy Spirit, the Helper Christ names in today's reading.  In seeking to guide us regarding praying "in His name" we should consider that Christ Himself has said, as cited above, "For whoever does the will of God is My brother and My sister and mother" (Mark 3:35).  This is about a lived reality, a participation in the life of Christ.  This understanding is particularly embodied in the Eucharist, which Jesus will introduce to His disciples at this Last Supper, taking place just prior to His betrayal and arrest, shortly before His death and Resurrection.  This lived reality is so essential to the understanding of Christ's faith that we receive Christ as a gift from the Father, Incarnate as the human Jesus, so that we understand what it is to be "embodied" in His name:  just as He explains that those who see Him see the Father, and so we are meant also to grow -- through God's grace and our acceptance and participation in it -- in the same image and likeness.  Thus, His final commandment that we love one another as He has loved us -- and that by so doing, all will know that we are His disciples.  In the same sense, our prayer, if we truly pray in His name, is to reflect our "embodiment" of our faith, our participation to the greatest extent possible for us at any time, in His life and the life He offers to us.  Let us endeavor to find His way, and truth, and life for us.  Jesus begins, "Let not your heart be troubled; you believe in God, believe also in Me."  In the Greek, to "believe" is translated from a word whose root is to trust.  Let us commit ourselves to this trust, for this is the way we learn how to live.

 

 

 

The stone which the builders rejected has become the chief cornerstone

 

 Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedrssers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:

'The stone which the builders rejected

Has become the chief cornerstone.

 This was the LORD's doing,

And it is marvelous in our eyes'?"

And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away. 

 

- Mark 12:1–12

 

Yesterday we read that Jesus and the disciples came again to Jerusalem.  The setting is Holy Week, and this is Christ's third day in the Holy City, the day after He has cleansed the temple.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."   

 

Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture: 'The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'?"  And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.  My study Bible explains that, in this parable, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the leaders of the Jews -- such as the men to whom Christ speaks -- who are entrusted to care for the people.  Every servant who is sent by the owner stands for an Old Testament prophet who was sent to call people back to God.  The son, his beloved, of course, refers to Christ Himself.  That the son who is cast out of the vineyard and killed is understood in two ways.  Golgotha, the place of Christ's Crucifixion was outside the walls of the City, and also that He was crucified by foreign soldiers.  Those others to whom the vineyard is given are the Gentiles brought into the Church. 

 

 At the end of Christ's parable told to the chief priests, scribes, and elders, Jesus quotes from Psalm 118.  (He quotes verses 22-23.)  This is quite significant, because this Psalm was one of a group repeated each day during the Feast of Tabernacles.  The Feast of Tabernacles was the Feast of the Coming Kingdom, heralding the expected Messiah and the Kingdom anticipated at the time of the Messiah.  When the people welcomed Christ into Jerusalem at His Triumphal Entry, just days before, it is from this Psalm that they cried, "Hosanna [meaning "Save, I pray"]! Blessed is He who comes in the name of the Lord!" (see Mark 11:9-10).  But here, Jesus reminds these authorities -- who have come to question Him about His authority to cleanse the temple -- of one of the promises in this Psalm.  Coupled with the parable, the implication is clear.  They are the ones who reject Him, and He declares Himself to be the rejected stone which will become the "chief cornerstone" who will then give the vineyard to others.  The entire story of Holy Week -- and particularly this time when Jesus has been welcomed with acclaim into Jerusalem and His subsequent actions and teaching in the temple -- is infused with the extraordinary tension of messianic expectation and the people's hope in Christ.  It is for this reason they dare not lay hands on Him at this time, and openly in daylight in the temple, for as the text tells us, they feared the multitude.  In such an atmosphere of heightened expectation and tension, Jesus goes toward the Cross.  We can imagine what a crushing blow it will be to the disciples, who will initially go into hiding.  Certainly the religious leaders, treating Jesus with disdain at the Cross, gloat and feel triumphant.  But death cannot hold Him, will not stop this rejected stone from becoming the Chief Cornerstone of his Church, which will be spread to all the world.  And that is just the point, for only He could "trample death by death," as the Orthodox Paschal hymn declares.  For the Eastern Orthodox, Holy Week begins on Monday.  For the Western Churches and the Armenian Apostolic (Oriental Orthodox) Church, Easter is this Sunday.  As we move toward the moment Christ has predicted three times to His disciples, let us consider how what appeared to be the greatest defeat was the greatest triumph, one shared with all of us.  At the tomb Mary Magdalene and the other women will become Apostles to the Apostles, giving to the others, and thence to the world, the greatest news of all.

 

 

Neither will I tell you by what authority I do these things

 

 Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."  

 

- Mark 11:27–33 

 

Yesterday we read of Jesus' second day in Jerusalem, after His Triumphal Entry:  In the morning when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, Let no one eat fruit from you ever again."  And His disciples heard it.  So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And he would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter remembering, said to Him,  "Rabbi, look!  The fig tree which You cursed has withered away."  so Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

 

  Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,'" -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."   The setting of our reading is now what we know as Holy Week, the final week of Christ's earthly life.  This is the third day He is in Jerusalem.  He has cleansed the temple the day before (see yesterday's reading above), and so these religious leaders demand to know, "By what authority are You doing these things?"  Christ is not a Levitical priest, and so the chief priests, the scribes, and the elders challenge His authority to do so.  My study Bible comments that, as Christ is careful not to reveal Himself to scoffers, He confounds them with a different question about John the Baptist (Mark 1:1-8).  Both the elders' question and Christ's question demand the same answer, my study Bible explains, and so would lead a person to confess that Jesus has come from heaven.  By not answering them directly, it notes, Christ teaches us not to answer people who come asking about holy things with a malicious intent.  

 

What I always admire about Christ's style of engagement here is His vigor.  So often in popular culture He is portrayed as a very meek character; in the secular mind which does not correctly interpret "meekness" in the Christian sense, this may be seen as weak or ineffectual.  But when He verbally spars with the religious authorities, we come to understand quite the opposite.  Jesus' vigor shows here, and He doesn't give an inch.  These religious leaders, although nominally in authority in the temple, do not intimidate Him and they do not persuade Him away from His mission and what He needs to do.  On the contrary, He answers their question with a question -- and thoroughly gives them back the argument they wish to avoid.  He turns the tables on them both in the sense that they cannot answer, and that He reveals that it is they who are afraid of the people.  On the contrary, for the past three years, Jesus has courageously preached, taught, and healed all over the territories of the Jewish communities that constitute greater Israel.  Here, perhaps, He shows the greatest courage of all, for He knows that these men wish to have Him put to death (and they will).  See this reading in which He predicted for the third time what would happen to Him in Jerusalem, and in detail, for His apostles, including the suffering He will endure.  Christ's defense of His cousin and saint, John the Baptist, also tells us about Jesus' character.  Like a heroic warrior as portrayed in any kind of traditional story of what it means to be valiant and loyal, Jesus will always step in to defend His own.  He intervenes for His disciples in this reading, and here in today's reading He defends John as sent by God, although the religious leaders did not treat John as such.  What we may observe of Jesus' character then is what truly defines meekness or gentleness in the Christian sense.  That is, strength under control.  He knows what He is to be about, He is thoroughly loyal to God the Father in living His mission in the world as the Incarnate Jesus, and He stands up for that which is His, in the provenance of His Kingdom -- be it the truth and light He is here to teach, or for those who bear that light and truth into the world and belong to Him.  One thing He is not -- He is not going quietly, so to speak.  Until it is time to do so, He continues His mission, and that includes here in this confrontation with the religious leaders over His conduct in the temple.  In St. John's Gospel, we're told that in one of His confrontations with the religious leaders, prior to Holy Week, they asked Him, "Who are You?"  Jesus replied, "Just what I have been saying to you from the beginning. I have many things to say and to judge concerning you, but He who sent Me is true; and I speak to the world those things which I heard from Him." They did not understand that He spoke to them of the Father (John 8:25-26).  The One who sent Him is true, Christ is loyal to Him in all ways, speaking those things which He hears to speak.  In the Revelation, we read that Christ Himself is like His Father, He is "Faithful and True, and in righteousness He judges and makes war" (Revelation 19:11).  This is the reality of Christ, a spiritual reality we are to follow and live ourselves in the world.  He is faithful and true to the One who is true, and so we are meant to be as well.  He defends His own, and is obedient in freedom and out of love.  In the Orthodox tradition, this is understood more fully as "the love of the beautiful" -- and in that beauty is goodness, and truth, and righteousness.  Let us pay attention and learn from Him.

 

 

 

My house shall be called a house of prayer for all nations

 

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, Let no one eat fruit from you ever again."  And His disciples heard it. 

 

 So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And he would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city. 

 

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter remembering, said to Him,  "Rabbi, look!  The fig tree which You cursed has withered away."  so Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

 

- Mark 11:12–26

 

On Saturday we read that Jesus and the disciples came to Jericho while traveling on the road to Jerusalem.  As He went out of Jericho with his disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road. 

 

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, Let no one eat fruit from you ever again."  And His disciples heard it.   My study Bible explains that "it was not the season for figs" means that this fig tree had sprouted an early full foliage, which would indicate a first crop; however it did not bear any fruit.  Jesus, having found not a single fig, condemns it.  This is a symbolic action.  My study Bible further notes that a fig tree is often a symbol of Israel (Hosea 9:10).  Figs being a rich and nourishing fruit, symbolize spiritual richness and productivity.  But her fruitfulness has ceased; this is found in the corruption and hypocrisy Jesus condemns in cleansing the temple (in the next verses) and in the rejection of Christ the Son after three years of preaching, teaching, and healing.  Thus the Kingdom will be taken from her and given to another people, who are called to bear spiritual fruit (see Matthew 21:43; Galatians 5:22-23).  

 

  So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And he would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Those who bought and sold traded in live animals to be used for sacrifices, while the money changers were trading Roman coins for Jewish coins.  This is because Roman coins, bearing the image of Caesar (worshiped as a god), were considered to be defiling in the temple.  The ones who sold doves were selling the smallest and therefore least expensive of animal sacrifices, most affordable to the poor.  We can speculate as to Jesus' intent and meaning, but clearly those who come in faith to worship and offer sacrifice have no choice in this system but to support those who are profiteering from these practices.  My study Bible adds that the cleansing of the temple also points to the necessity that the Church be kept free from earthly pursuits.   As each person is considered to be a temple of God (1 Corinthians 3:16, 6:19), so this is also a sign that our hearts and minds must be cleansed of that which distracts from our orientation toward God.  Jesus quotes from Isaiah 56:7; Jeremiah 7:11.  

 

 Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter remembering, said to Him,  "Rabbi, look!  The fig tree which You cursed has withered away."   My study Bible comments that the cursing and withering of the fig tree is a prophetic act which signifies the judgment of Israel.  For the disciples, it's a lesson that the old covenant with Israel is becoming "obsolete" and will "vanish away" (Hebrews 8:13).  They will establish His Church, which will ultimately be filled with both Gentiles and Jews, and they need assurance that they are following Christ's will.  This fig tree will be an unforgettable image for them.  

 

 So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."  My study Bible notes here that while it's not recorded that an apostle literally moved a mountain, according to Church Fathers they had this authority if the need had arisen (some saints are reported to have made crevices appear in mountains).  Moreover, not all things the apostles did was written down.  But beyond that literal meaning here, this promise is an illustration of the power of faith and prayer in all areas of life.  Most importantly, Jesus attaches here the discipline of forgiveness in prayer and notes how contingent the effectiveness of our prayer is on lived discipleship.  As in the final teaching appended to the Lord's Prayer in the Sermon on the Mount (Matthew 6:14-15), Jesus reminds us that realizing God's forgiveness also depends upon our own practice of forgiveness. 

 

It's perhaps easy to take Christ's words literally here at face value, regarding prayer and faith.  But if we do that simply and easily, then we do not see that these words are couched within the need for discipleship.  They are spoken to His immediately disciples, who have learned from Him for three years, and who will go on at great risk for themselves to be apostles to the world.  These are men who will not seek to please themselves, but to please God, and to spread the word of the Church.  It's in that context that He teaches about faith and prayer.  Moreover, the teaching on the requirement of the practice of forgiveness in order to realize our own forgiveness, conveys a subtle understanding in it regarding our own relinquishing of our passions to the will of God.  In the Greek, the word for forgive means to let go, to relinquish, to give up.  We let go of the things we hold against others and give them to God, seeking God's will for such a situation and for our relationships with others.  In giving us the Lord's Prayer, Jesus refers to sins first as debts ("Forgive us our debts, as we forgive our debtors" reads Matthew 6:12), and then as trespasses.  But in both cases, forgiveness or "giving up" these unpaid debts or unanswered trespasses to God is a requirement for our own forgiveness.  It reminds us -- as in both the withering of the fig tree, and the cleansing of the temple -- that Christ is the judge.  So, we come to the words about prayer He teaches here, and the discipleship that goes into prayer for what is spiritually profitable.  St. Paul reminds us, "Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered" (Romans 8:26).  So, in this context of forgiveness and of discipleship, prayer becomes a matter of not simply making a list for God of the things we want, but of finding what God wants from us and for us, and giving all things to God for that clarity.  The cleansing of the temple teaches us there are things which get in the way of right relationship to God, sometimes even when they seem nominally "good."  The withering of the fig tree shows us our dire need for letting go of whatever prevents our spiritual fruitfulness.  Let us find the freedom in Christ for our fruitful prayer.  The prophet Habakkuk writes, "For though the fig tree will not bear fruit, and there be no grapes on the vines; the labor of the olive tree fail, and the fields yield no food; though the sheep have no pasture and there be no oxen in the cribs; yet I will glory in the Lord" (Habakkuk 3:17-18).  Let us seek Him and His kingdom first before all things.

 

Jesus, Son of David, have mercy on me!

 

 Now they came to Jericho.  As He went out of Jericho with his disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.

 

- Mark 10:46–52 

 

Yesterday we read that Jesus and the disciples were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant us that we may it, one on Your right hand and the other on Your left, in Your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

 

  Now they came to Jericho.  As He went out of Jericho with his disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  Then many warned him to be quiet; but he cried out all the more, "Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus said to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.  My study Bible comments that the restoration of sight to the blind was a sign expected to be performed by the Messiah (Isaiah 29:18, 35:4-5); this is a power considered to be reserved by God for Himself (compare John 9:32).  Son of David is a messianic title, which tells us that Bartimaeus had faith that Jesus was the Christ.  There is also found in patristic commentary a spiritual interpretation of this miracle as well.  Jericho was a low-lying city associated with sin (Luke 10:30, 19:1).  (Apparently, in Christ's time, this area of the road to Jerusalem was a site of criminal activity, commonly for robbery, and associated with danger.)  Here, it symbolizes fallen humanity.  So, in a spiritual interpretation of this story, Jericho symbolizes fallen humanity, and Christ passing through is a symbol of His Incarnation in the world.  The restoration of sight which Christ gives to Bartimaeus parallels His restoring humanity to glory.  Having been made whole by Christ, my study Bible says, human nature can now follow Christ on the road to the Kingdom, which will be symbolized in Christ's subsequent entrance into Jerusalem in the passage that follows (Mark 11:1-11).  

 

 Clearly blind Bartimaeus, as my study Bible indicates, is a spiritual metaphor.  In addition to the specific patristic interpretation of this story noted above, he serves as a stand-in for us as well.  There's a particular shape to the story of Bartimaeus.  He already has faith that Jesus is the Christ, as indicated by his faith which moves him to call out to Jesus as "Son of David."  Bartimaeus is in that all-too-rare position of already knowing and understanding that he is blind, and that his blindness gives him limitations in life.  Spiritually speaking, many of us are, in fact, "blind" to our own blindness.  We can't see around our own dark corners where we hide from ourselves the things we don't want to see.  It's a common understanding that it's simply a human pattern that people are frequently blind to their own flaws, often true in people who love to point out instead the flaws in others.  But Bartimaeus, on the other hand, knows that he is blind.  His life is reduced to begging by the side of the road, for this is what he can do.  But he is not begging out of a sense of self-pity.  His condition and his circumstances render him unable to do other work.  But, that, also Bartimaeus is not satisfied with.  He knows his limitations and how his life is curtailed through this affliction, but he doesn't accept them as the final word.  In some sense, he's aware that the world he knows is not all there is.  In fact, now his opportunity to do something about his blindness and this state in which he lives by begging is approaching, coming down the road.  Here is his hope, and possibility.  And Bartimaeus makes every effort he can to get the help he needs from the one whom he has faith is the Messiah.  He shouts, "Jesus, Son of David, have mercy on me!"  In the center of this story, we're told that then, many warned him to be quiet .  In this place symbolic of fallenness, where there is a kind of notorious criminality, people are somehow complacent.  They don't like that Bartimaeus shouts for attention and for help or mercy.  But although many warn him to be quiet, Bartimaeus responds by crying out all the more.  He wants Jesus' attention, and he has confidence in seeking that attention.  Jesus hears him and commands that they bring Bartimaeus to Him.  The people now say, "Be of good cheer.  Rise, He is calling you."  What does Bartimaeus do?  Throwing aside his garment, he rose and came to Jesus.  In Thursday's reading, we read about a man who had many possessions, who was reluctant to part with those possessions even for the reward of an eternal life, even for Christ who loved him.  But here, Bartimaeus is entirely willing to give up his old life symbolized by the throwing aside of his garment.  Bartimaeus knows what the rich young ruler from Thusday's reading perhaps doesn't know, that one must lose their life to save it, and by clinging to the old will lose even what he might have (Mark 8:35).  Bartimaeus is calling to the One who can help him, the one place where he can find what he truly needs.  He calls to the Light, to Jesus, to illumine his sight.  Jesus asks him in return, "What do you want Me to do for you?" Bartimaeus' prayer is specific,  "Rabboni, that I may receive my sight."  This term, Rabboni, is one of the greatest respect and yet also personal affection.  It is the one by which St. Mary Magdalene responds to Christ when she encounters Him risen at the empty tomb (John 20:16).  It means not just "Teacher," but "my Teacher."  Jesus replies, as He did to the woman whose blood flow of twelves years was stopped by touching His garment in good faith (Mark 5:34), "Go your way; your faith has made you well."  Then we're told that immediately Bartimaeus received his sight and followed Jesus on the road.  Did he go out and party and celebrate with his friends?  Did he boast of something as if it were his special achievement?  Is he satisfied to stay by the road where he is now that he has received his sight?  No, Bartimaeus knows where the light is, and his journey into his new life is just beginning.  He knows he need to follow the Light that gave him light, and so he turned and followed Jesus on the road.  He's on his way to the life he needs following the only One whose mercy could give him his sight.  Here Bartimaeus becomes a metaphor for all who've tried in all kinds of ways to escape an afflicted and limited life, and failed to find help and real guidance in the midst of a fallen world that is also blind to its own limitations.  So often we seek solutions offered by popular culture, media, or what the crowds are chasing or tell us to do.  But there is one place where the light of mercy comes from that can illumine our way out of a dark situation, a fallen life surrounded by limited expectations and hope -- and Bartimaeus is going to follow where it leads him.  We contrast Bartimaeus' limited life with the life of the rich young ruler of our recent reading.  Bartimaeus, though blind and possessing nothing, now stands to gain all for he could "see" his hope in Christ.  The rich young ruler possessed everything, but went away with nothing despite Christ's love for him.  Let us consider where our hope always lies, and follow what blind Bartimaeus knew to do.  For even one who failed (in yesterday's reading) always has hope of repentance and to follow Christ in faith toward the Kingdom.  Bartimaeus' cry to Jesus, "Have mercy on me," is the foundation of the Jesus prayer, and punctuates worship services (particularly among the Orthodox).  For His mercy is that of opening to hope and possibilities not considered, horizons to which we might be blind but may see through His light.