If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let Me go

 

 Having arrested Him, they led Him and brought Him into the high priest's house.  But Peter followed at a distance.  Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.  And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."  But he denied Him, saying, "Woman, I do not know Him."  And after a little while another saw him and said, "You also are of them."  But Peter said, "Man, I am not!"  Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."  But Peter said, "Man, I do not know what you are saying!"  Immediately, while he was still speaking, the rooster crowed.  And the Lord turned and looked at Peter.  Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crowed, you will deny Me three times."  So Peter went out and wept bitterly.

Now the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.  

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God." 

 

- Luke 22:54-69 

 

Yesterday we read that, coming out from the Last Supper with His disciples, Jesus went to the Mount of Olives, as He was accustomed, and His disciples also followed Him.  When He came to the place, He said to them, "Pray that you may not enter into temptation."  And He was withdrawn from them about a stone's throw, and He knelt down and prayed, saying, "Father, if it is Your will, take this cup away from Me; nevertheless, not My will, but Yours, be done."  Then an angel appeared to Him from heaven, strengthening Him.  And being in agony, He prayed more earnestly.  Then His sweat became like great drops of blood falling down to the ground.  When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow.  Then He said to them, "Why do you sleep?  Rise and pray, lest you enter into temptation."  And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him.  But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"  When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?"  And one of them struck the servant of the high priest and cut off his right ear.  But Jesus answered and said, "Permit even this."  And He touched his ear and healed him.  Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?  When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness."

 

 Having arrested Him, they led Him and brought Him into the high priest's house.  But Peter followed at a distance.  Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.  And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."  My study Bible comments here that a girl being the first to test Peter is an icon of the temptation of Adam by Eve (Genesis 3:6).  It notes that our fallen state is overcome in Christ when women are the first to hear, believe, and proclaim the Resurrection (Luke 24:1-10).

But he denied Him, saying, "Woman, I do not know Him."  And after a little while another saw him and said, "You also are of them."  But Peter said, "Man, I am not!"  Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."  But Peter said, "Man, I do not know what you are saying!"  Immediately, while he was still speaking, the rooster crowed.  And the Lord turned and looked at Peter.  Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crowed, you will deny Me three times."  So Peter went out and wept bitterly.  My study Bible remarks that Peter is so overcome with fear that neither Christ's prediction at the Last Supper ('I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me" - Luke 22:34), nor the crowing of the rooster, calls him to repentance.  Only the Lord's gaze causes him to weep bitterly.   My study Bible quotes St. Ambrose of Milan, who comments that nonetheless, "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud."

Now the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.   St. Cyril of Alexandria remarks upon the patience of Christ, on display in these verses in Luke.  To be mocked and beaten means the One who is above all endures the worst of the corruption of the world, showing that "human things fall as far below the divine excellencies as our nature is inferior to His."  Christ's patience and endurance shows a marked difference between His nature (and is one of the fruits of the Spirit) and our own, which so easily responds savagely to anything that disturbs us.  St. Cyril writes, "He who tries hearts and minds and is the giver of all prophecy, how could He not know who hit him? As Christ said, 'Darkness has blinded their eyes, and their minds are blinded.'"  See Isaiah 6:8-10, John 12:40. 

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go."  My study Bible comments that Jesus asked many questions of the Jewish leaders which they refused to answer because doing so would have meant confessing Him as the Christ (Luke 20:4-7; Matthew 22:41-46; Mark 3:4). 

 

"Hereafter the Son of Man will sit on the right hand of the power of God."  By this claim, my study Bible tells us, Jesus declares Himself to be equal with God.

The leaders of the Jews, assembled in the official council, demand of Jesus to know:  "If You are the Christ, tell us."  Jesus responds in the following way:  "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."   It's interesting to consider His response, for He tells us, in so many words, of the silence and forbearance He expressed during the time He was beaten and mocked in such crude ways by those with no understanding or spiritual insight.   This is the manifestation of the truth of what He said when He was seized: "But this is your hour, and the power of darkness" (see yesterday's reading, above).  His forbearance, His lack of speaking out or even answering their demand to know if He is the Christ (which He has already indicated many times and in many ways during His ministry) is an expression of the fact that darkness prevails not simply in this circumstance, but rather in the minds and hearts of these men.  They have all kinds of witnesses they could call. They know of His many signs He has done during His ministry.  They understand the response of the people to Christ.  And they have heard His doctrine and He has answered their questions openly, before the whole public at the feasts, the whole of the nation not only in His travels but at the feasts for all of Jerusalem and the pilgrims from everywhere in the Jewish diaspora who come to attend the festivals.  John's Gospel gives us three Passovers in which Jesus returns to Jerusalem, and other festivals as well.  But here and now what we observe is what St. Cyril comments, as we noted above, that "darkness has blinded their eyes, and their minds are blinded."  This is taken from the prophesy of Isaiah about the response to the Messiah, which Jesus quoted in the Gospels, and which was also quoted by St. Paul preaching in Rome (see Isaiah 6:9-10; Matt 13:14; Mark 4:12; John 12:40, Acts 28:26).  We have often heard Jesus say, for example after preaching the parable of the Sower, "He who has ears, let him hear!"  (Matthew 13:9, Mark 4:9, Luke 8:8), and this we also understand as part of the allusions to the prophesy of Isaiah as noted.  When we have entered into a kind of darkness that is deliberate blindness, that refuses to listen and to understand, to see and to know, then we embark on a path that leads to a place where we may render ourselves incapable of repentance.  We can come to be incapable of changing our minds, of understanding, of growth.  And that is where these men are, and that is why we witness the silence and forbearance of Christ, because there is no longer any point in speaking to them.  They are beyond His salvation by virtue of their own closed minds.  He issues one more warning that judgment will come for their failures:  "Hereafter the Son of Man will sit on the right hand of the power of God."   There is no turning back from this place for them.  And so, we enter into the subject of the power of darkness.  Earlier in Luke's Gospel, Jesus taught, "The lamp of the body is the eye. Therefore, when your eye is good, your whole body also is full of light. But when your eye is bad, your body also is full of darkness" (Luke 11:34).  In the Sermon on the Mount, Jesus says, "The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light.  But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!" (Matthew 6:22-23).  The Gospels, and the teachings of Christ therein, are consistent on this subject of spiritual darkness.  It is the power of evil, and darkness is synonymous with the evil one.  It is the absence of light, meaning the kind of illumination that Christ's truth brings, for Christ Himself is the light (John 1:4-5).  When we read this scene, we witness that the power of darkness is at work, for Jesus no longer attempts to persuade and to save, He forbears His mocking and beating, and displays the tremendous patience of One who has accepted that speech will do no good, for understanding is not possible in people who have chosen to remain in darkness, when so much light is part of their heritage and is present in the One who stands before them, the "Light of Light, and true God of true God" (Creed).  When we experience times of great evil, when comprehension is obliterated, when people refuse to see what is before them, when darkness becomes embraced and deepened, then we understand this place, this force that is against Jesus and hates the light.  It is important that we understand that all evils feed and are symptomatic of this darkness, especially lies, and those forms of depravity and senseless violence and destruction we may see around us every day, particularly in those who, like these corrupt leaders in today's reading, cynically use violence simply for their personal ends, and cultivate lies to justify it.  Let us consider what it means to enter into the hour and power of darkness, and how many times we might experience that or witness it in our lives and in our world.  For it remains in opposition to the Light.  As our response, we can choose to bring our faith further into the world, to live His teachings more diligently, to grow in the light He gives us.  For this is our work, the job He gives us, as He teaches:  "Let your light so shine before men, that they may see your good works and glorify your Father in heaven" (Matthew 5:16).  As we now approach the celebration of the coming of that Light into the world, let us remember how important, how crucial it is, that our lives are found in His light.  Let us not deny that light, but work to help bring it into a world which so deeply and truly needs it.

 

 

And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground

 

 Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him.  When He came to the place, He said to them, "Pray that you may not enter into temptation."  And He was withdrawn from them about a stone's throw, and He knelt down and prayed, saying, "Father, if it is Your will, take this cup away from Me; nevertheless, not My will, but Yours, be done."  Then an angel appeared to Him from heaven, strengthening Him.  And being in agony, He prayed more earnestly.  Then His sweat became like great drops of blood falling down to the ground.  When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow.  Then He said to them, "Why do you sleep?  Rise and pray, lest you enter into temptation."  

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him.  But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"  When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?"  And one of them struck the servant of the high priest and cut off his right ear.  But Jesus answered and said, "Permit even this."  And He touched his ear and healed him.  Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?  When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness."

 

- Luke 22:39-53 

 

On Saturday, Jesus was speaking to the disciples at the Last Supper, after they ate the Passover.   The Lord said, "Simon, Simon!  Indeed, Satan has asked for you, that he may sift you as wheat.  But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren."  But he said to Him, "Lord, I am ready to go with You, both to prison and to death."  Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me."  And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?"  So they said, "Nothing."  Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.  For I say to you that this which is written must still be accomplished in Me:  'And He was numbered with the transgressors.'  For the things concerning Me have an end."  So they said, "Lord, look, here are two swords."  And He said to them, "It is enough."

 

 Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him.  When He came to the place, He said to them, "Pray that you may not enter into temptation."  And He was withdrawn from them about a stone's throw, and He knelt down and prayed, saying, "Father, if it is Your will, take this cup away from Me; nevertheless, not My will, but Yours, be done."  Then an angel appeared to Him from heaven, strengthening Him.  And being in agony, He prayed more earnestly.  Then His sweat became like great drops of blood falling down to the ground.  When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow.  Then He said to them, "Why do you sleep?  Rise and pray, lest you enter into temptation."    My study Bible says that Christ's agony was the product of His human nature.  In asking that the cup be taken away, He reveals His human will.  By submitting His human will to the Father, Christ reveals His divine will to be one with the Father's.  Moreover, this shows that each person must submit one's own will to God's will (Luke 11:2).  My study Bible adds that Christ willingly takes in Himself the voice of weak humanity, and thereby conquers weakness.  It quotes St. Gregory the Great:  "The words of weakness are sometimes adopted by the strong in order that the hearts of the weak may be strengthened."

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him.  But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"  When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?"  And one of them struck the servant of the high priest and cut off his right ear.  But Jesus answered and said, "Permit even this."  And He touched his ear and healed him.  Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?  When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness."  The healing of the ear of the servant of the high priest is recorded only by St. Luke the physician, my study Bible notes.  It says that this indicates the manner in which we are to treat our enemies.  The patristic commentaries indicate a spiritual meaning here in that it is Christ who gives people the ability to hear the truth, and thereby come to salvation (see Luke 8:8; 14:35).  Regarding the power of darkness, see John 3:19-21; 13:30.

 

Verse 44 describes Jesus' tremendous pain, His agony:  And being in agony, He prayed more earnestly.  Then His sweat became like great drops of blood falling down to the ground.  In a recent video made while visiting the garden of Gethsemane in Jerusalem, Jonathan Pageau views these elements as reminders of Christ's Crucifixion, that His blood will be spilled as is described here.  According to John's Gospel, when a sword pierces His side, blood and water will come out  (John 19:34).  But of course, Christ's very human side is responding to what He knows is coming.  It is interesting that before that, Christ prays that God's will be done:  "Father, if it is Your will, take this cup away from Me; nevertheless, not My will, but Yours, be done."  We are allowed to witness the wrestling going on within Himself, between His human and divine wills.  And then we're told, after this prayer, that then an angel appeared to Him from heaven, strengthening Him. So as Luke invites us in to witness this extremely personal moment, we are experiencing what Christ experienced, and as He experienced it.  Note the tussle and the tug of war.  Before the prayer, Jesus told His disciples, "Pray that you may not enter into temptation."  So Christ's experience in the garden, begins with His warning to the disciples, an admonition that they must pray that they may not enter into temptation.  Then He Himself withdraws in order to pray, "Father, if it is Your will, take this cup away from Me; nevertheless, not My will, but Yours, be done."    Then, after He has made this plea, this commitment that despite His human desire that the cup be taken away, He commits voluntarily to God's will -- and then an angel appears in order to strengthen Him.    At that point, this struggle then draws Him into agony, and He prays even more fervently.  All of this is a model for us, so that we understand what prayer is and what spiritual battle is.  For this is an agony of battle for Jesus, and it is an agony of the deepest part of temptation.  He is struggling against every human instinct we have for self-preservation, and no doubt against fears of what will become of His disciples and the legacy of His ministry.  One might simply imagine all of the million and one doubts that would assail any normal human being.  But Christ models for us what our own struggles are going to be about.  Step by step, we're given to understand that we need to pray in order to battle temptation, that we need to withdraw so that we focus and concentrate on prayer when we can, giving it our all.  Note also that He asks the disciples, His friends, to pray as well.  But this struggle is visceral, real, it is not easy nor simple.  And it is indeed a struggle.  Even after Jesus has made the decision, prayed "not My will, but Yours, be done," even after an angel has responded to strengthen Him, then His agony comes.  But, as He has said, the ruler of this world has nothing in Him (John 16:33).  Let us note that we also may experience the same strengthening from spiritual forces that aid us in response to our choices, even when we are in the middle of a struggle -- and that we may still experience further pain and temptation to turn back from our choice to find God's will despite our choice to face the hardships that may come in so doing.  This is the struggle.  This agony in the garden is the description of a deep spiritual struggle, and the formula and model we're given for prayer and spiritual assistance.  We may not all be the One who is destined to lead this mission of Christ, who liberates all through the means of the Cross, but nonetheless on some levels we may also experience the same struggles, and so we should take the same cautions, guidance, and knowledge with us that we're given here in this glimpse of Him that is so personal.  We pray so as not to enter into temptation.  In prayer we make the choice and commitment for what God is asking of us, and while we are strengthened, we may yet fully feel the visceral and very human experience of that struggle, an agony that is as real as anything else with which we might struggle in life.  Let us go forward in understanding that Christ was not spared the struggle, and neither are we when we choose to commit to our faith.  Jesus teaches us what it is to face and experience this hour, and the power of darkness.  But nonetheless, despite the struggle, we will come to enter into His peace and His joy in so doing -- for there is where we reap the harvest of faith.  In this case, it is the eternal sign of Christ that saves and liberates and sets us free from from the slavery of the one who would bring us pain in all its forms.  He has overcome the world -- for us.

 

  

But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one

 

 And the Lord said, "Simon, Simon!  Indeed, Satan has asked for you, that he may sift you as wheat.  But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren."  But he said to Him, "Lord, I am ready to go with You, both to prison and to death."  Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me."  

And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?"  So they said, "Nothing."  Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.  For I say to you that this which is written must still be accomplished in Me:  'And He was numbered with the transgressors.'  For the things concerning Me have an end."  So they said, "Lord, look, here are two swords."  And He said to them, "It is enough."

 

- Luke 22:31–38 

 

Yesterday we read that when the hour had come to eat their Passover, Jesus sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.  But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.  Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves.  But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

 

 And the Lord said, "Simon, Simon!  Indeed, Satan has asked for you, that he may sift you as wheat.  But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren."  But he said to Him, "Lord, I am ready to go with You, both to prison and to death."  Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me."   My study Bible tells us that the form of you is plural here (in "Satan has asked for you"), indicating that Satan has asked for all of the disciples.  But the you in "I have prayed for you" is singular, indicating that Jesus prayed especially for Simon Peter.  My study Bible remarks that because Peter's faith was the strongest, he would be tested the most.  This we can see by the words "when you have returned to Me, strengthen your brethren."   Strengthen your brethren refers not just to the other disciples, but to all the faithful until Christ returns.  See John 21:15-17.

 

 And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?"  So they said, "Nothing."  Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.  For I say to you that this which is written must still be accomplished in Me:  'And He was numbered with the transgressors.'  For the things concerning Me have an end."  So they said, "Lord, look, here are two swords."  And He said to them, "It is enough."  My study Bible comments that the sword (in "he who has no sword, let him sell his garment and buy one") is not to be understood literally (compare to verses 22:49-51), but rather it refers to the living word of God in the battle against sin (Ephesians 6:17; Hebrews 4:12).  St. Ambrose adds another meaning in his commentary:  that to give up one's garment and buy a sword is a reference to surrendering the body to the sword of martyrdom.  Because the disciples were thinking of swords literally, Jesus ends the discussion with an abrupt, "It is enough."  My study Bible comments that this phrase is better translated, "Enough of this!" (see Deuteronomy 3:26; Mark 14:41).  Jesus quotes from the prophesy of Isaiah 53:12.

 

 It is in this time of betrayal, which Jesus warned about in yesterday's reading (see above), that Jesus teaches the disciples, "But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one.  For I say to you that this which is written must still be accomplished in Me:  'And He was numbered with the transgressors.'  For the things concerning Me have an end." The time of His public ministry has effectively reached the end, and it is an end that is prophesied by Isaiah, "He was numbered with the transgressors."  Jesus is going to be characterized as a criminal and put to death.  But this warning to the disciples is a warning that they must now take heed in ways that they did not before.  They must prepare for persecution, for this is the beginning of the "end times" which Jesus has recently prophesied to them Himself (see the readings from Luke 21:5-36).   The persecutions which He foretold for the Church begin with Him, and so His warning about being prepared for long travel (with a money bag and knapsack), and taking the sword as in going into battle, become the context of the future missions for these apostles.  Their lives, and the life of the Church, will not be the same.  The sword, of course, is that spiritual sword of truth which my study Bible reminds us is the living word of God in the battle against sin (Ephesians 6:17; Hebrews 4:12).  These are the preparations for the mission of the future, after Christ's Ascension, when the Church begins its life and ever-expanding mission in the world.  Therefore, if we as Christ's followers find that in some ways our lives also bear the hallmarks of needing to be prepared for our own missions as faithful, waging our own spiritual battles, clinging firmly to a truth for which we may face difficulties and persecutions, then we should not be surprised that our lives might be characterized that way.  For, as we quoted from Jesus in yesterday's reading and commentary, "a disciple is not above his teacher, nor a servant above his master" (Matthew 10:24).  In keeping with the literal travels these apostles would make across the world to spread the gospel and found the Church, we read in Christ's language the language of travel, and in particular, of the road.  In this context, let us consider Christ's words, "I am the way, the truth, and the life" (John 14:6).  For the word translated as "way" into English is one commonly used in Greek for "road."  We take up money bag and knapsack, and that sword of the gospel message and His truth not simply to go out and make converts in the world, but rather so that we live as He has taught us is our nature as His followers and those who participate in His community and call ourselves by His name, as "Christians."  For this is really the life He teaches us, that our sword is the sword of His truth, our treasure is that which anchors the Kingdom in this world, our knapsack is what we take with us so that we remember that ultimately we belong to Him and not to the world.  If we can remember where our true treasure is, and upon whom we ultimately rely for the truly blessed life, then we are following Him as He has asked, and we are remembering who we are and what we need to be about.  When the road gets tough, when we are not accepted, or when we struggle with our own beliefs and choices in a confusing and conflicted world, then we should remember precisely these words that He teaches, and expect that this is what He taught us our lives would be like as His followers.  For we "work out our salvation" as we go along His road, and that challenge is always with us.  Let us remember the light we are to follow as we come closer to the commemoration of His birth.

 

This cup is the new covenant in My blood, which is shed for you

 

 When the hour had come, He sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.  But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.

Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves.  But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

 

- Luke 22:14-30 

 

Yesterday we read that the Feast of Unleavened Bread drew near, which is called Passover.  And the chief priests and the scribes sought how they might kill Him, for they feared the people.  Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.  So he went his way and conferred with the chief priests and captains, how he might betray Him to them.  And they were glad, and agreed to give him money.  So he promised and sought opportunity to betray Him to them in the absence of the multitude.  Then came the Day of Unleavened Bread, when the Passover must be killed.  And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."  So they said to Him, "Where do You want us to prepare?"  And He said to them, "Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters.  Then you shall say to the master of the house, 'The Teacher says to you, 'Where is the guest room where I may eat the Passover with My disciples?"'  Then he will show you a large, furnished upper room; there make ready."  So they went and found it just as He had said to them, and they prepared the Passover.

 

When the hour had come, He sat down, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  My study Bible tells us that Christ has a fervent desire for this Passover because this meal will impart the mysteries of the new covenant to His followers.  Moreover, this event will inaugurate the great deliverance of humanity from sin through the power of the Cross.  

 

 Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes." This first cup is a conclusion to the Old Testament Passover meal which Christ eats with His disciples in order to fulfill the Law.  Until the kingdom of God comes is explained by my study Bible to mean until Christ's Resurrection; at that time He will again eat and drink with His disciples (Luke 24:43; Acts 10:41).  

And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you."   In the language of the text, gave thanks has as its root the Greek word eucharist (ευχαριστία), which my study Bible says immediately came to refer to both the Liturgy and the sacrament of Holy Communion.  Before the end of the first century, a teaching manuscript called the Didache refers to the celebration of the Liturgy as "the Eucharist."  In the year AD 150, St. Justin said of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us."  Jesus says, "This is My body . . .."  My study Bible comments that the Orthodox Church has always accepted Christ's words as true, "that the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus" (St. Justin).  See John 6:51-56, 1 Corinthians 11:23-32.

 

"But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.  My study Bible asks us to note that Judas is also invited to this table for the mystical supper, as Jesus is seeking by all means to save him.  Judas' unworthy participation leads to his utter destruction (see 1 Corinthians 11:27-30; compare to Esther 7).  Note the tie between Christ's words regarding "the new covenant in My blood, which is shed for you" and the betrayal in the spilling of His blood.

Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves."  My study Bible comments that this small-minded dispute is out of place in the context of the mysteries which Christ has just revealed.  It notes that He corrects the disciples by first comparing them to the power-hungry Gentiles, whom they themselves considered an abomination, and contrasting them to Himself, who serves us even though He is Lord of all.

 

"But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."  My study Bible quotes the commentary of St. Ambrose of Milan on this passage:  "Christ judges by discerning the heart, and not by examining deeds.  So also the apostles are being shaped to exercise spiritual judgment concerning faith, and in rebuking error with virtue."  My study Bible comments that the apostles will judge not with earthly judgment, but by the witness of their own lives.  Since God's kingdom begins with Resurrection of Christ, the authority of judgment has already been given to the apostles and their successors in the journey of the Church on earth (Matthew 16:19; John 20:23).  

 

 In this initiation of the Eucharist in Luke's Gospel, we read:  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you."   Let us begin to consider what this means, that Christ repeats twice this notion of a voluntary sacrifice:   My body which is given for you; My blood, which is shed for you.  In reading about the notion of sacrifice in the ancient world, we discover that sacrifice did not have the kind of connotation that it has for us today.  A sacrifice was a meal which was shared, it created community through that sharing.  Part of the sacrifice, in the Jewish tradition, was burned, and this was the part "for God" at that communal table.  But the point was the sharing, the institution of community, and especially through communal meal.  To share or give a gift for another is also a way of creating community, relatedness in a particular way.  Christ effectively gives Himself -- His Body and Blood -- as a sacrifice once and for all, in order to create community with us.  This is made explicitly clear in His words that His body is given for us, and His blood is given for us (for you is plural).  We become this community through the affirmation of the New Covenant in His blood, again through sacrifice creating a bond.  We are to continue to participate in this sharing, this creation of community (His kingdom) in remembrance of Him, affirming that community and that bond and our participation in His sacrifice.  This community which bears His name, created and affirmed through His sacrifice in which we continually participate, has hallmarks to it that make it distinct from other kingdoms of the world (and indeed, the rule of other kings).  Jesus says, The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves."  Our ongoing participation in His sacrifice commits us to the conditions of this community and its way of life that is to be different from the world; it is marked by service, another emphasis on giving, of which His sacrifice for us is our great example.  Service also is in keeping with voluntary sacrifice and giving, not as payment nor penalty, but as a gift to create, nurture, build, and extend community.  This is the Kingdom we inherit and in which we participate as adopted sons and heirs.  Its great bedrock is love, for God is love (1 John 4:8).  This is how Jesus characterizes His sacrifice Himself, for He tells us, "Greater love has no one than this, than to lay down one’s life for his friends" (1 John 15:13).  When we partake of the Eucharist, let us remember its significance as Christ's sacrifice for us, making community, teaching us to participate in it, and laying the foundation of love for His Kingdom in which we are invited to share and to become more "like" Him.  He taught us that "a disciple is not above his teacher, nor a servant above his master" (Matthew 10:24).  A gift, a sacrifice, a service is an act of love meant to create and harbor community, relationships.  Let us think about how and why we, too, will make that investment in our faith, following Him, with careful consideration for where we cast our pearls in so doing.  For betrayal of such sacrifice, even if prophesied, is not without its penalty as well.

 

 

 

Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve

 

 Now the Feast of Unleavened Bread drew near, which is called Passover.  And the chief priests and the scribes sought how they might kill Him, for they feared the people.  Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.  So he went his way and conferred with the chief priests and captains, how he might betray Him to them.  And they were glad, and agreed to give him money.  So he promised and sought opportunity to betray Him to them in the absence of the multitude.  

Then came the Day of Unleavened Bread, when the Passover must be killed.  And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."  So they said to Him, "Where do You want us to prepare?"  And He said to them, "Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters.  Then you shall say to the master of the house, 'The Teacher says to you, 'Where is the guest room where I may eat the Passover with My disciples?"'  Then he will show you a large, furnished upper room; there make ready."  So they went and found it just as He had said to them, and they prepared the Passover.

 

- Luke 22:1-13 

 

Yesterday we were given a passage from the Gospel of John, in which Jesus was at the Feast of Tabernacles in Jerusalem.  The setting takes place just after the authorities have tried and failed to have Him arrested in the temple.  After this eventful day, everyone went to his own house.  But Jesus went to the Mount of Olives.  Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them.  Then the scribes and Pharisees brought to Him a woman caught in adultery.  And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act.  Now Moses, in the law, commanded us that such should be stoned.  But what do You say?"  This they said, testing Him, that they might have something of which to accuse Him.  But Jesus stooped down and wrote on the ground with His finger, as though He did not hear.  So when they continued asking Him, He raised Himself up and said to them, "He who is without sin among you, let him throw a stone at her first."  And again He stooped down and wrote on the ground.  Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last.  And Jesus was left alone, and the woman standing in the midst.  When Jesus had raised Himself up and saw no one but the woman, He said to her, "Woman, where are those accusers of yours?  Has no one condemned you?"  She said, "No one, Lord."  And Jesus said to her, "Neither do I condemn you; go and sin no more."

 

 Now the Feast of Unleavened Bread drew near, which is called Passover.  And the chief priests and the scribes sought how they might kill Him, for they feared the people.   In today's reading, we return to where we left off on Tuesday, at the end of chapter 21 of Luke, in which Jesus completed His discourse and prophecy on end times.  My study Bible explains that the Passover (in Greek, Πασχα/Pascha from the Hebrew Pesach) is the celebration of the destruction of the firstborn of Egypt and the deliverance of God's people from bondage (Exodus 12 - 14).  In remembrance of this, an unblemished lamb was slaughtered and partaken of with unleavened bread.  My study Bible says that this prefigures Christ's Passion, in which the only begotten Son of God is slain in order to deliver God's people from their bondage to sin and death, and then is raised in order to lead them into the eternal Kingdom.  Therefore, Pascha, and the various derivatives from that word (including through Latin) is the primary way Christ's death and Resurrection is referred to in many languages.  The English word Easter traces to a different root.

Then Satan entered Judas, surnamed Iscariot, who was numbered among the twelve.  So he went his way and conferred with the chief priests and captains, how he might betray Him to them.  And they were glad, and agreed to give him money.  So he promised and sought opportunity to betray Him to them in the absence of the multitude.   My study Bible comments that Satan does not enter a person except through that person's consent.  It says that the reason Satan chose Judas and none of the others is that Judas had a place for Satan in his heart, while the others did not.  Luke's mention of Judas being numbered among the twelve is an emphasis on the depth of the betrayal, and it shows that religious position is worthless if it is not accompanied by faith and virtue.  

Then came the Day of Unleavened Bread, when the Passover must be killed.  And He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat."  So they said to Him, "Where do You want us to prepare?"  And He said to them, "Behold, when you have entered the city, a man will meet you carrying a pitcher of water; follow him into the house which he enters.  Then you shall say to the master of the house, 'The Teacher says to you, 'Where is the guest room where I may eat the Passover with My disciples?"'  Then he will show you a large, furnished upper room; there make ready."  So they went and found it just as He had said to them, and they prepared the Passover.  My study Bible notes that the term Passover (Pesach in Hebrew, Pascha in Greek) can refer to the original event itself (Exodus 12 - 14), the celebration of that event, the food that is eaten, or the lamb that is slain.  According to patristic commentary, Peter represents Zeal and John represents spiritual understanding, which are the virtues with which we are to partake of the Lord's Supper.

How does Satan "enter into" people?  Why Judas?  There are many theories and speculations about Judas' acts and behavior.  What are his motivations?  Some have suggested that possibly he expected Christ to create a new kingdom of Israel and become a king like King David, restoring Israel's fortunes and overthrowing the Romans.  This would not be far from popular expectations of the people for a Messiah as national liberator or deliverer in this political and material sense.  Often this type of idea is accompanied with speculation that perhaps Judas thought Jesus' arrest would spark a popular uprising.  But this does not seem to be the perspective of the Gospels.  John's Gospel suggests that Judas was a thief, and would steal money from the money box (John 12:1-8).  This makes sense as motivation, for why would he take money for betrayal otherwise?  In that same passage in John, Jesus rebuked the disciples, but Judas in particular, as it was Judas who condemned Mary of Bethany for her use of expensive fragrant oil to anoint Christ.  Possibly this rebuke before others was something which required a level of humility Judas could not accept.  Some have suggested that as the son of Simon (also noted in that passage), he was part of this same community at Bethany, a factor which, if true, might add to his sense of humiliation.  But regardless of how we might speculate, Luke tells us that Satan entered into him, and my study Bible makes it clear that this happens only with the consent of a person, that there was a place there for Satan in Judas' heart.  But perhaps this is an important juncture at which we might consider how that happens.  What kind of "space" would be left open for this bad influence?  It seems to be universally true that the action of the evil one is usually characterized by selfishness on the part of a person.  We'd rather have things our way that we think is best rather than listening to what God wants from us.  When St. Peter replied to Jesus' prophesy of His death with a rebuke that this should not happen, Jesus replied to him, "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men" (see Matthew 16:21-23).   It is the same reply that Christ said to Satan when tempted in the wilderness to worship him, according to Luke's Gospel.  Jesus told Satan, "Get behind Me, Satan! For it is written, 'You shall worship the Lord your God, and Him only you shall serve'" (see Luke 4:7-8).  We can see that even things which objectively are seemingly good to us are those things that may be, in effect, temptations by Satan (such as Peter denying that Jesus should die).  It reminds us of the rich young ruler who wanted to follow Christ, but could not give away his great possessions and follow Christ  (Luke 18:18-30), although this particular attachment was his obstacle to eternal life.  Objectively and rationally by material standards, to part with such possessions was a bridge to far for him.  But spiritually, and particularly in the eyes of Christ, this was necessary for his spiritual benefit, to obtain the eternal life of Christ he desired.  St. John Chrysostom comments on the story of the rich young ruler that to part with his possessions would be the least of Christ's instructions; to follow Him in all things is a more difficult calling.  Let us note here that for each person, our particular cross is unique to us.  We don't know why Judas had room in his heart for Satan, but we know and understand the destructive power of Satan, the way of life that leads us into death, lies, deception, corruption.  In some sense, it is a kind of selfishness that seems to be the pattern or hallmark of why we are vulnerable to such influence.  In Judas' case, whether it was his own concept of Christ's mission, a response to a rebuke in front of the others, or his greed, we observe Judas and his deep betrayal of the One whom he had followed as one of the Twelve.  We can only imagine the deep sorrow of Christ to lose Judas to the adversary, who, in the end, is death.  Let us, as we approach the celebration of Christ's birth, remember that to follow Him is our true calling to life.  We may look at the other disciples mentioned in today's reading, who prepared the upper room, Peter and John.  Peter would repent and return after his denial of Christ, and John was the long-lived disciple who suffered through persecutions and exile and through him we have a Gospel, three Epistles, and the Revelation.  How are you called to follow Him in the life He offers?

 

 

Neither do I condemn you; go and sin no more

 

 And everyone went to his own house.  But Jesus went to the Mount of Olives.  Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them.  Then the scribes and Pharisees brought to Him a woman caught in adultery.  And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act.  Now Moses, in the law, commanded us that such should be stoned.  But what do You say?"  This they said, testing Him, that they might have something of which to accuse Him.  But Jesus stooped down and wrote on the ground with His finger, as though He did not hear.  

So when they continued asking Him, He raised Himself up and said to them, "He who is without sin among you, let him throw a stone at her first."  And again He stooped down and wrote on the ground.  Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last.  And Jesus was left alone, and the woman standing in the midst.  When Jesus had raised Himself up and saw no one but the woman, He said to her, "Woman, where are those accusers of yours?  Has no one condemned you?"  She said, "No one, Lord."  And Jesus said to her, "Neither do I condemn you; go and sin no more."

 

- John 7:53-8:11 

 

 Yesterday we completed reading the passage in Luke's Gospel in which Jesus gave to the disciples a lengthy discourse on the end times (see Luke 21).  He spoke to them a parable:  "Look at the fig tree, and all the trees.  When they are already budding, you will see and know for yourselves that summer is now near.  So you also, when you see these things happening, know that the kingdom of God is near.  Assuredly, I say to you, this generation will by no means pass away till all things take place.  Heaven and earth will pass away, but My words will by no means pass away.  But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly.  For it will come as a snare on all those who dwell on the face of the whole earth.  Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.  And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet.  Then early in the morning all the people came to Him in the temple to hear Him.

 And everyone went to his own house.  But Jesus went to the Mount of Olives.  Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them.  Then the scribes and Pharisees brought to Him a woman caught in adultery.  In today's lectionary reading, on this Wednesday as we get into the heart of the Advent season in preparation for the celebration of the birth of Jesus, we are given a reading from John's Gospel.  This passage (John 7:53-8:11) is the story of the woman caught in adultery.  Notably, it is not found in several ancient manuscripts.  Neither is it covered in the extensive commentaries of St. John Chrysostom and certain other patristic authorities.  But, my study Bible reminds us, it is still sealed by the Church as inspired, authentic, canonical Scripture, and it bears the same authority as all other Scripture.  It is important that we understand Scripture in this sense.  The setting for this story is Christ's time at the Feast of Tabernacles, an eight day harvest festival.  Jesus has been sparring with the religious authorities, who have attempted and failed to seize Him.  Even the temple officers sent to arrest Him have failed to do so. 

Then the scribes and Pharisees brought to Him a woman caught in adultery.  And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act.  Now Moses, in the law, commanded us that such should be stoned.  But what do You say?"  This they said, testing Him, that they might have something of which to accuse Him.  But Jesus stooped down and wrote on the ground with His finger, as though He did not hear.  My study Bible comments here that the law dictated the death penalty for adulterers (Leviticus 20:10).  It says that this ordinance, however, was not observed to the letter in the days of Jesus.  But the Pharisees have brought this particular woman because they saw another opportunity to test Jesus.  If He objected to the punishment, He could be accused of opposing the Law.  If He upheld the punishment, then He could be accused of showing no mercy to sinners.  My study Bible also notes that this is the one place in the New Testament where Christ wrote something.  There are several theories regarding what He wrote.  Some suggest that He wrote out the Ten Commandments, which all of the accusers had violated at least once.  Others say that He wrote the names of the accusers who had themselves committed adultery.

So when they continued asking Him, He raised Himself up and said to them, "He who is without sin among you, let him throw a stone at her first."  And again He stooped down and wrote on the ground.  Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last.  And Jesus was left alone, and the woman standing in the midst.  When Jesus had raised Himself up and saw no one but the woman, He said to her, "Woman, where are those accusers of yours?  Has no one condemned you?"  She said, "No one, Lord."  And Jesus said to her, "Neither do I condemn you; go and sin no more."  My study Bible says that Christ's answer confounds the Pharisees, because He upholds a great principle of the Law -- that the wages of sin is death (Genesis 2:17; Romans 6:23) -- but without neglecting its greater aspect of mercy (Deuteronomy 13:17; Psalms 117:2-118:4; Hosea 6:6).   This mercy, it says, is offered freely to all repentant sinners.  In order for us to receive this gift, we must in turn flee from sin, as Jesus teaches the woman ("Neither do I condemn you; go and sin no more").

 

 It's important that we pay attention to Jesus' words to this woman.  He tells her, "Neither do I condemn you; go and sin no more."  His response to her manifests what my study Bible notes:  He upholds a great principle of the Law, that the wages of sin is death -- but without neglecting its greater aspect of mercy.  When we look at this statement, that "the wages of sin is death," we should understand it in a particular sense, in order to understand Christ.  My study Bible cites Genesis 2:17 and Romans 6:23 as the Scripture that underpins it.  But we should not understand "death" as punishment for sin.   Rather -- as implied in Jesus' command to "go and sin no more" -- sin leads us away from God, and to be without God is to enter into death, for it is in God that our life is held and maintained.  God's mercy is never stinted, but apart from God, there is only death.  This is why "the wages of sin is death."  All manner of sin in some way participates in death, in corruption; lies are characteristic of the same, building our lives on false ground, living on values that corrupt and ultimately bind us to oppression, suffering, and that which takes away life and the quality of life.  This is particularly true in terms of righteousness, or the way we relate to others within any sense of community, and thus the issue of adultery becomes important in this context of abuse and broken relationships.  It is with this point of view that Jesus admonishes this woman, after she is forgiven, to "go and sin no more," because to "sin more" would be once again to enter into the way of death, the path which leads to our own loss of eternal life promised by Christ.  This promise is not a "reward"  and its absence is not "punishment."  It is, in fact, our choice for the way of life and the way of death (Deuteronomy 30:15-20), but these are paths that in fact affect our ontological reality, who we are and who we become.  This is not simply about what happens after we physically die, but about our own quality of life in this world, and the blessed way He offers, in contrast to the way of death, which is synonymous with evil and the evil one.  For there are fruits of the Spirit which come with this way of life, as well as fruits of the flesh (that is, life outside of this blessed way).  To walk in this way is to experience a type of peace and joy that aren't to be found elsewhere.  This woman has received the mercy of Christ -- and rightly so, for all kinds of reasons.  But nonetheless, He instructs her to "go and sin no more."   To continue to do so is to walk the way of death, but to follow Him is the way of life more abundantly.  For He is the way, the truth, and the life.  The way to enter into this life is through repentance, for we all sin, even if it's simply to miss a higher mark to which we're called, a better way.  In all cases, our way of life is to follow Him.

 

 

But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly

 

 Then He spoke to them a parable:  "Look at the fig tree, and all the trees.  When they are already budding, you will see and know for yourselves that summer is now near.  So you also, when you see these things happening, know that the kingdom of God is near.  Assuredly, I say to you, this generation will by no means pass away till all things take place.  Heaven and earth will pass away, but My words will by no means pass away.  

"But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly.  For it will come as a snare on all those who dwell on the face of the whole earth.  Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.  And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet.  Then early in the morning all the people came to Him in the temple to hear Him.

 

- Luke 21:29-38 

 

Yesterday we read Jesus' continuation of His prophecy on end times and the destruction of Jerusalem and the temple:  "But when you see Jerusalem surrounded by armies, then know that its desolation is near.  Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.  For these are the days of vengeance, that all things which are written may be fulfilled.  But woe to those who are pregnant and to those who are nursing babies in those days!  For there will be great distress in the land and wrath upon this people.  And they will fall by the edge of the sword, and be led away captive into all nations.  And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.  And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken.  Then they will see the Son of Man coming in a cloud with power and great glory.  Now when these things begin to happen, look up and lift up your heads, because your redemption draws near." 

 

Then He spoke to them a parable:  "Look at the fig tree, and all the trees.  When they are already budding, you will see and know for yourselves that summer is now near.  So you also, when you see these things happening, know that the kingdom of God is near.  Assuredly, I say to you, this generation will by no means pass away till all things take place.  Heaven and earth will pass away, but My words will by no means pass away."  Jesus gives the image of a fig tree, and all the trees, as a metaphor for how we are to look at our world.  When we see things beginning to bud, we know that summer -- meaning the time of fruit -- is near.  So when we observe these things about our world, we are to know that the kingdom of God is near.  The words this generation make it clear that those among His disciples would see the terrible destruction of Jerusalem and of the temple in their lifetimes, and the things He describes as end times would begin soon after His Ascension, including, conflict and persecution.  That heaven and earth will pass away, but My words will by no means pass away is a solemn assertion of His promise.  St. Cyprian of Carthage, in the 3rd century, noting the wars, natural disasters, and increasing adversity already evident in his time, wrote, "Since the things that were foretold are happening, whatever he promises will also follow. The Lord himself promises, 'When you shall see these things come to pass, know that the kingdom of God is at hand.' The kingdom of God, beloved brothers and sisters, has drawn near. The reward of life, the joy of eternal salvation, the perpetual happiness and the possession of paradise once lost are now coming as the world passes away."

 

 "But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly.  For it will come as a snare on all those who dwell on the face of the whole earth.  Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man.  And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet.  Then early in the morning all the people came to Him in the temple to hear Him."  Finally, we're given a warning.  It's quite similar to the parable of the Sower, in that He teaches us we can be so distracted by the things of the world that we're unprepared for His return, that Day.  In the parable of the Sower (Luke 8:4-15), Jesus taught that some seed (meaning the word of God) "fell among thorns, and the thorns sprang up with it and choked it."  He later explained to the disciples that "the ones that fell among thorns are those who, when they have heard, go out and are choked with cares, riches, and pleasures of life, and bring no fruit to maturity."  This is what He warns us of when He speaks about the surprise of that Day coming as a snare.  Our own forgetfulness in pleasures, evasion of life, and immersion by the cares of this life can keep us from remembering His word and keeping it, and producing the spiritual fruits He asks of us.

It's so interesting to consider Jesus' repeated metaphors about gardening or agriculture, the natural world of growth and produce.  They produce so many images for us to consider about how we live our lives.  In today's reading, He speaks of the fig tree as an image through which we might view the world.  If we look at the natural world and how things grow, that they first produce flowers, and then later the fruits of summer, we may contemplate Christ's words about the buds on the fig tree.  That is, the tiny beginnings of flowers, indicating the hints about the things He describes about the end times:  persecutions, strife, adversity, conflict, plagues, and natural disasters of many kinds.  These are the "buds" that should remind us of what comes with the full fruits, and then in particular, at the harvest.  The harvest to come we may easily see as the final judgment that will accompany His return, "the Day" as He phrases it.  In Jesus' teaching here, it is those "buds" that are meant to remind us of the harvest, of what is coming, so that we are prepared for it for ourselves.  How do we do that preparation?  What is it that the buds are meant to remind us to be about?  What work is it that we're supposed to be doing, instead of being occupied with carousing, drunkenness, and cares of this life?  Jesus indicates here that being one of His followers is not something we decide one day and then forget about while we get on with life.  He suggests that it is, in fact, the cares of life, and our ways of avoiding them in one form or another, that can stand in the way of living the life He asks us to.  We can become forgetful of what it is that He asks us to be doing instead, how we are to live our lives.  If each "bud" of the things He describes should remind us of what we are to be about, what might be the best way to bring back true mindfulness that He asks of us?  As we observed in yesterday's reading and commentary, St. Paul seems to address such issues in his Letter to the Thessalonians.   He refers to the Day that comes like a snare; or as Jesus has described His return elsewhere, like a thief in the night.  He speaks of remembrance and watchfulness, telling them, "You are all sons of light and sons of the day. We are not of the night nor of darkness. Therefore let us not sleep, as others do, but let us watch and be sober. For those who sleep, sleep at night, and those who get drunk are drunk at night.  But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation."   In what is perhaps the best advice for what we can do to practice mindfulness, he writes, "Rejoice always, pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you" (see 1 Thessalonians 5).  There are so many ways to forget who we are as followers of Christ, to lose ourselves in the world, in drunkenness or other forms of intoxication, or being overwhelmed with the cares of life, or simply avoiding life in a figurative sleep of forgetfulness.  But we're meant to be awake to the reality of the truth that informs and inspires, alert to the reality of the world Jesus opens to our eyes, and also to the ways in which we can follow and practice His teachings.  Let us remember St. Paul's advice for coming to remembrance, and know that the kingdom of God is near.

 

Now when these things begin to happen, look up and lift up your heads, because your redemption draws near

 

 "But when you see Jerusalem surrounded by armies, then know that its desolation is near.  Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.  For these are the days of vengeance, that all things which are written may be fulfilled.  But woe to those who are pregnant and to those who are nursing babies in those days!  For there will be great distress in the land and wrath upon this people.  And they will fall by the edge of the sword, and be led away captive into all nations.  And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled. 

"And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken.  Then they will see the Son of Man coming in a cloud with power and great glory.  Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."

 

- Luke 21:20-28 

 

On Saturday we read that, as some spoke of the temple, how it was adorned with beautiful stones and donations, He said, "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down."  So they asked Him, saying, "Teacher, but when will these things be?  And what sign will there be when these things are about to take place?"  And He said:  "Take heed that you not be deceived.  For many will come in My name, saying, 'I am He,' and, 'The time has drawn near.'  Therefore do not go after them.  But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately."  Then He said to them, "Nation will rise against nation, and kingdom against kingdom.  And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven.  But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons.  You will be brought before kings and rulers for My name's sake.  But it will turn out for you as an occasion for testimony.  Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist.  You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death.  And you will be hated by all for My name's sake.  But not a hair of your head shall be lost.  By your patience possess your souls."

 

 "But when you see Jerusalem surrounded by armies, then know that its desolation is near.  Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.  For these are the days of vengeance, that all things which are written may be fulfilled.  But woe to those who are pregnant and to those who are nursing babies in those days!  For there will be great distress in the land and wrath upon this people.  And they will fall by the edge of the sword, and be led away captive into all nations.  And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled."  My study Bible comments that the phrase when you see indicates that many of the disciples would still be alive at the time of the destruction of the temple and the Siege of Jerusalem, which would come in AD 70.   According to fifth century church historians, the early church at Jerusalem fled east of the Jordan at these signs.   The destruction of the temple was complete (see Saturday's reading, above), so that Jesus' prophecy that not one stone shall be left upon another that shall not be thrown down was fulfilled.  That great conflagration and intense fighting included not only terrible loss of life and starvation of Jerusalem's inhabitants but also a massive destructive fire that swept the city, indicating days of vengeance indeed and certainly horrific hardship for those who are pregnant and those who are nursing babies, making the necessary sudden flight impossible.

 

 "And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken.  Then they will see the Son of Man coming in a cloud with power and great glory.  Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."  How will Christ return?  My study Bible comments that the event will be unmistakable to all the world, as He will be coming in a cloud with power and great glory.  

In the mystery of this revelation and prophesy, we are given a glimpse of what are called end times.  In popular literature and media, end times are often portrayed as only the extraordinarily dramatic and frightening events close to the immediate time of Christ's return and of judgment.  But this is not the picture of end times that Jesus gives us.  Instead, the "time of the end" indicates the whole of the age in which we live now.  That is, these events of the end times begin, in Christ's words here, with the destruction of the temple and of Jerusalem, and continue until the time of His Second Coming, which will be apparent to all.  Of that specific time of His return, He says, "Then they will see the Son of Man coming in a cloud with power and great glory.  Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."  But the rest of this discourse is concerned with times leading from the Siege of Jerusalem, through the present time, and until the time of His return, as described by Christ.  So what we observe from today's reading is a combination of worldly wars and disasters which we know, and then the signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken." There have been times in the history of the Church when the sign of the Son of Man has been reported in the sky, meaning a brilliant image of the Cross, such as that noted by St. Cyril of Jerusalem in a letter to the Emperor Constantius II in the year 351, which remained for several hours and reportedly shone brighter than the sun (see Apparition of the Holy Cross).  But it is noteworthy that in the discussions we have of Jesus teaching about end times in the Gospels, the later first century destruction of the temple and of Jerusalem are mingled together with the end of the created world in the fullness of time, and there is no clear sense of chronology given.  The only conclusion we can draw is the relationship between the terrible event of the decimation of the temple and the city and the cataclysmic events to come which we're told will culminate in the powers of the heavens being shaken and the return of Christ in a cloud with power and great glory.  Even until today the many wars, famines, and natural disasters we know about have continued throughout the history that we know.  Certainly the evidence of tremendous violence, in and of itself, is notable, such as the wars of the twentieth century, great and small, involving so much of the world, and the development of massively powerful technology with which to wage war is noteworthy in terms of a kind of progression that seems to tie these themes together.  We have echoes of these prophecies throughout the ages, but most clearly in today's world we have strong warnings about environmental challenges, even as the world today dwells with an almost studiously-ignored uncertainty regarding what is by now the most heightened risk of nuclear conflict in history.  None of us should be ignorant of the fact that war is by now waged on a number of fronts which includes new technologies, including information, infrastructure systems, and many varied types of weapons unheard of before.  A true world war at this time would be something far more devastating than what was experienced in the previous century.  But what we may draw from Jesus' presentation of end times is simply that from that particular "type" of destruction of the temple, which He characterizes as vengeance, echoing through history until today, the world is seized in its own conflicts and trauma.  The struggle for spiritual truth brought by Christ into the world remains, and in the midst of that spiritual struggle are all kinds of other struggles and conflicts that magnify and echo one another.  "What is truth?" becomes yet another important question at such times of conflict and violence.  Perhaps the most important meaning we take from Christ's prophecy must be the singular importance of maintaining our understanding of who we are and what we must be about -- that none of the fearsome things we know, or the unknown things we dread, throw us off the track of maintaining our spiritual mission as Christ's followers.  We are not to make timetables about "the end" nor are we supposed to view any of these things except as signs to remind us of our real identity and the maintenance of our souls as those which belong to Christ.  That is, to be following in His mission and commandments for us, and most especially to keep in mind the real mission to care for one another as He has taught.  As St. Paul put it, to comfort and edify one another (1 Thessalonians 5:11).  These incidents that make us fear, great and small, man-made or seemingly natural, should function for us as echoes of the elements of Christ's prophecy, and at the same time reminders not to fear but put our trust in Christ.  For we have not only been told all things beforehand, but we are also those who are meant to live His teachings.   That would especially include the "new commandment" that we love one another as He has loved us.  In caring for one another, let us remember that includes comfort and encouragement, an assurance that there is a way God wants us to go forward in spite of difficulties and obstacles and fears of what might be.  For it is in Him whom we trust, and to Him we look to find our redemption.