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

 

 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."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  and they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 

- Luke 22:63–71 

 

Yesterday we read that, having been betrayed by Judas, 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."  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 crows, 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.   We note the cruelty and crudity of the ones who hold Jesus.  To mock and beat Him is, we can imagine, the evil one at work.  To ridicule His divinity is to mock the capacity to prophesy in this gratuitously cruel and pitifully ignorant way.  As we read in context, all of this was carried on in the night, without benefit of trial.

 

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."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  and they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."  My study Bible notes that by this claim ("Hereafter the Son of Man will sit on the right hand of the power of God") Jesus declares Himself to be equal with God.  

 

 We have to ask with Jesus (as reported in yesterday's reading), "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."   For, as we observe, the seizure of Christ takes place literally in darkness, and not in the daytime.  As they hold Him overnight, He suffers cruel and ignorant mocking and beating.  Nothing about what happens in this detention and trial is in accord with the legal practices stipulated at the time.  Of note is how "darkness" correlates with all that is being done.  There is the "power of darkness" Jesus described at work here, and it is at work in many ways and in many iterations.  It's at work in the cover of darkness when these authorities seize Him, it's at work in the betrayal of Judas done under cover of night as well (and of course, in the opposition to the truth that is in Christ).  It's in the ways these men have avoided open confrontation and dialogue while Jesus was teaching daily in the temple, and have chosen this method to have Him seized and for an illegal detention and trial.  Darkness is at work in this story in many ways.  But, because this is the story of Christ, and not a conventional story on worldly terms, darkness is inherent in the narrative, because Christ has come into this world to combat the darkness.  He has come here to defeat the darkness through its own methods.  For, these methods of subterfuge and scheming, of evil that shows its hand when it is possible to underhandedly fight the truth, will all, in the end, defeat the devil in his cunning.  For this is a story about "trampling death by death" as the Orthodox Pascha (Easter) hymn proclaims.  Christ will be ruler of heaven and earth, as all power is given to Him by the Father through this mission as the Incarnate Jesus.  It is He in whose hand is the judgment of all things, visible and invisible, given to Him by the Father -- and this is the way that He will complete that mission to destroy the one (or ones) who bring the darkness, who oppress human beings, who hate the truth of God.  And this is the story we are born into in this world, and into which we are called upon by Christ to follow Him, to be His disciples, and to do as He did.  It is, perhaps, a strange story by worldly material conditions, but not by the holistic sense of our lives which include the spiritual.  In Romans 12, St. Paul writes extensively about living life in the spirit of love.  In verses 17-21, he teaches above all about avoiding revenge.  Quoting from Deuteronomy 32:35, he reminds his flock of the Lord's words, "Vengeance is Mine, I will repay."  And then quoting from Proverbs 25:21-22, he writes, "Therefore 'If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head.'  Do not be overcome by evil, but overcome evil with good."  We look in all things to the judgment of the Lord, for it is by the power of the Lord that darkness -- in this full sense of what that means in terms of the Scriptures -- is defeated, judged, dealt with.  Again, in the midst of a passage on love that is perhaps the greatest ever written, St. Paul says, "When I was a child, I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known" (see 1 Corinthians 13).  From our worldly, material perspective, we might not easily understand how these things work, but in the spiritual sense, we understand that it is, in fact, the Judge who is the One standing before those who seek to judge Him.  All the evil of darkness brought against Him will not defeat Him, it did not defeat the Church, even though the Church depends upon fallible human beings.  And God's justice will not fail.  Let us understand how, precisely, to defeat darkness.  For darkness depends upon ignorance and is blind.  Let us live and walk in the light, His way, to defeat it.  In today's reading, Jesus rightly replies to these men who now are incapable of repentance, "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."  They have blinded themselves to His light.  But it is He who will have the final answer nonetheless.  

 

 

 

 

 

 

 

 

 

 

 

"Are You the Christ, the Son of the Blessed?" Jesus said, "I am"

 

 And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.   

 

Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.

 

- Mark 14:53–65 

 

On Saturday we read that, immediately, while Jesus was still speaking to His disciples in the garden of Gethsemane, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given them a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Then they laid their hands on Him and took Him.  And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled. Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked.

 

  And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.  In our previous reading (see above), we read of the young man (frequently thought to be the Evangelist Mark himself, or possibly John) who fled naked after He tried to follow Christ.  Here we read that Peter managed to follow at a distance, right into the courtyard of the high priest.  This sets the stage for the challenges Peter will face in our next reading.  

Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  Here we see the desperate search by the authorities (the chief priests and all the council) to find witness testimony that will convict Jesus.  Here are many false witnesses whose testimonies did not agree.   

And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.  Jesus testifies Himself, in answer to the question of the high priest, "I am."  In Greek this is ego eimi/Ἐγώ εἰμι.  It is the divine name of God as given to Moses in Exodus 3:14, as reported in the Septuagint version of the Scriptures commonly in use at the time.  (When Christ quotes from what we call the Old Testament, it is the Septuagint version reported in the Gospels.)  My study Bible comments that the use of this divine name here, the I am, indicates a theophany, or revelation of God Himself.  The use of this Name by a human being was considered to be blasphemy and was punishable by death (Leviticus 24:16; see John 8:58), hence the response of the high priest. But because Jesus is fully God, His use of this Name is not blasphemy.  Rather, He is revealing His unity with the Father and the Holy Spirit.  My study Bible adds that it is only in Mark's account that Christ's answer is this direct.  To sit at the right hand of the Power is to share authority with the Father.  This statement was clearly understood by the high priest to be a claim of equality with God, and therefore results in his response. 

 

 Our systems of justice today, particularly in the West, reflect our understanding of the injustice carried out against Jesus Christ.  We know what false witnesses are, we know and accept that the innocent -- and in this case, the profoundly and truly Innocent -- can be falsely convicted through false witnesses.  Even in ancient times, a false witness was unacceptable in legal systems.  Enshrined into our laws today is that this is so, even for defendants despised by the society for all kinds of reasons.  The same is true for testimony that is contradictory.  But the extraordinary thing about this hearing we read about today is that the ultimate witness is Christ Himself.  What is the case when it is the truth itself that people despise and want to reject?  In this case, the One who referred to Himself as the way, the truth, and the life is being rejected for stating clearly who He is.  What are we to make of that kind of a trial and conviction?  How do we see it?  How do we look at it?  What does that tell us, in fact, about our own propensity to reject the things we don't like, the things that threaten us, or take away our own righteous sense of ourselves?  But let us look at Christ Himself, for He came into the world to proclaim His gospel.  Luke tells us that as Jesus went into the synagogue of His hometown of Nazareth, He read the prophecy of Isaiah, saying:  "The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord" (Isaiah 61:1-2; Luke 4:16-30).  To these words Jesus added, "Today this Scripture is fulfilled in your hearing," thus rendering indignant to the point of murder the people of His hometown -- who could not accept that Jesus could be the Christ.  Thus we have this similar response in the high priest and members of the Council.  Jesus' truth is unacceptable for them.  It is too threatening to their places and the ways of life they know, the things they hold most precious, just as the people of Nazareth were indignant of their own perceived positions in relation to Jesus and His family.  If Jesus' words were true, what would that mean for them?  How would they have to change their own minds about life, about themselves and their places?  How would they have to change?  So, we must also ask ourselves what we're willing to do to accept a truth we might not like.  Are we prepared to go wherever it is that Christ would ask us to go?  This is the position the disciples were in at this time.  And there is a greater question here.  We know where Jesus will go, and we can see it previewed in the actions of those who spit on Him, mock Him, beat Him, blindfold Him demanding prophesy while they do so.  He will be treated with the contempt of those meting out violence and torture and the cruelty of crucifixion.  From this, we understand Christ's blood shed for us, for telling us His truth, for bringing us the gospel and the good news of our faith.  So as we are baptized into His life, what can we endure for this faith and this truth?  Do we at times find ourselves paying the price for our faith, for those who are indignant at our faith?  How do we know to accept this reality, to bear it even with humility and dignity if there is nothing we can do to change others and their response?  Can we change ourselves to accept our own suffering for His name's sake?  We make many decisions in life, and even the smallest choice can reflect our faith.  Christ declares Himself openly here before the high priest, knowing that His human death is coming.  There are all kinds of ways in which we may also suffer for our choices, some very small.  Those persons who have shared Christ's death for the sake of their faith we call martyrs.  In ways we can't completely understand, their suffering becomes the fertile ground of the Church, and there are martyrs today suffering for the sake of their Christian faith around the world.  For each of us who enter into His life through baptism and the Eucharist, we should put into perspective the times we go through difficulties for our faith, for we enter through participation in His cup, even in small ways, separating ourselves from the way of the world for His way when called to do so.  Let us consider His strength and courage and the power hidden from these men in Christ's truth, for it is there for each of us as well. For when we also find His strength and faith to continue through difficulties, and carry our own cross, then we in turn bring and share it with others as well and help to build His kingdom in this world.  Let us be true to who we are and follow Him.  

 

 

 

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

 

 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."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 

- Luke 22:63-71 

 

Yesterday we read that 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."  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 crows, 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.  For commentary on this, we need only go to St. Peter's own words, for which yesterday's reading serves as illuminating backdrop.   St. Peter writes of Jesus that "when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously" (1 Peter 2:23).   St. Cyril of Alexandria comments, "This One is despised as one of us, patiently endures beatings, and submits to the ridicule of the wicked. He offers himself to us as a perfect pattern of patience. He rather reveals the incomparable greatness of his godlike gentleness" (Commentary on Luke, Homily 150).

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 says here 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).  

Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."  By this claim, Christ declares Himself to be equal with God.  The leadership clearly understands this.

We notice Christ's peaceful and longsuffering behavior when abused by the soldiers.  But it seems to me more accurate to understand Christ's behavior as that which has as its basis what is truly effective and what is not.  In terms of responding to this abuse, it would do Him little good, even in a pragmatic sense.   Jesus is the One who has taught us, "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6).  Apparently He has gauged, we might assume, that no one would benefit, not even the soldiers, by His responding in a more open and assertive way.  He makes this clear in the verses that follow, when He says to the religious leaders in response to their question:  "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." Jesus has assessed the circumstances, and He understands well what is happening and who these men are.  If it were possible that through His words He could teach, or could save any of them -- the religious leadership or the soldiers who beat and mocked Him -- we may be confident, judging by all of His previous behavior, that He would do so.  Clearly He has decided that none of these are receptive to the truth He has to tell, and which He has given to the world through His ministry.  When Jesus answers their next question, "Are You then the Son of God?" by saying, "You rightly say that I am," He does so with the full knowledge of the result -- they will vilify Him as a blasphemer.  But Jesus has understood long before this what He would be walking into, and what His Passion is going to be.  He has known that He will suffer, and has warned His disciples several times what was to come (Luke 9:21-22, 43-45; 18:31-33).  But there is something here that asks us to delve more deeply into what is happening.  We view an injustice, and we view abuse -- an innocent Man being railroaded by those who feel their power and authority is threatened.  But the "more" that might not be obvious is what kind of a fight Jesus has entered into with His public ministry, and with the Kingdom He brings into the world and leaves to us.  This is a Kingdom that carries with it a spiritual battle, something more deeply true than any kind of a side that would fight in a material way.  He has said, "My kingdom is not of this world. If My kingdom were of this world, My servants would fight, so that I should not be delivered to the Jews; but now My kingdom is not from here" (John 18:36).  He has also said, "Do not think that I came to bring peace on earth. I did not come to bring peace but a sword" (Matthew 10:34).  His Kingdom and His sword are one and the same thing:  they are truth.  He has come to bring spiritual truth to the world -- and the battle is a spiritual one between that truth and lies.  That is, the spiritual truth of a God who loves us and wants what is best for us, the truth about who Christ is, and the lies that would darken that light.  So Jesus' very measured responses to what might outrage us under even "normal" circumstances (let alone the unique circumstance here and in the faith that Jesus is Christ the Son), comes as a part of that "good fight" which is "against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places" (Ephesians 6:12).   So, therefore, we must see Christ's response on these terms.  For Christ's fight is not one of material might and manipulation, but one of truth -- and everything He does, including going as He goes to His Passion, is in service to that fight for truth, which is a spiritual battle.  So while He looks like He's not "fighting back" on worldly terms, He is fight the good fight with truth.  He won't waste His words on those for whom they will be meaningful, but leaves a more sure judgment and power to God, as St. Peter writes in our quotation above,   Jesus has "committed Himself to Him who judges righteously."   This is the deeper and bigger picture, the one we miss if we fail to understand the true battle, which still rages and in which -- whether people know it or not -- this world remains caught.  When Christ fights, it's not with weapons of conventional war, but with weapons of truth.  And when we follow Him, so we must engage and participate in the same battle.  It's one thing for people to engage in what we call fighting or argument or battle for its own sake.  But to enter into spiritual battle is simply to tell the truth, to stand in its grace, to follow where it leads, and to accept even the patience and forbearance which Christ embodies here in today's reading.  For He is not fighting in any conventional sense, He is telling the truth.  If we fail to see the greater result, the bigger battle, and the spiritual reality of God, we will fail to understand.  We won't see the protective justice systems which have evolved in our nominally Christian societies to protect the rights of the innocent.  We won't see the principle of human freedom which has evolved out of an overwhelming sense of what Christ has taught us and stood for.  We won't see the therapeutic benefits of forgiveness, and we might not even have any notion of what it is to be gracious, even to receive an "unmerited" mercy for its own sake.  But Christ's truth yet remains despite the darkness which doesn't comprehend it, and we still must stand in the light.  What looks like fighting remains simply just, in that we remain in the truth, following Him.

 

 

 

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.

 

 

Now the men who held Jesus mocked Him and beat Him

 

Jesus Christ in Prison, Russian icon.  Praetorium Prison of Christ, Jerusalem, Israel

 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."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 

- Luke 22:63-71 

 

Yesterday we read that Jesus said to the chief priests, captains of the temple, and the elders who had come to arrest 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."  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 crows, 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.  The One who is the all-powerful Lord and Judge stands abused by those who wield power over Him.  St. Cyril of Alexandria comments upon Christ's endurance and lack of response, and His display of patience:  "This One is despised as one of us, patiently endures beatings, and submits to the ridicule of the wicked. He offers himself to us as a perfect pattern of patience. He rather reveals the incomparable greatness of his godlike gentleness."

 

 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 here 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 -- see Luke 20:47, Matthew 22:41-46, Mark 3:4.

"Hereafter the Son of Man will sit on the right hand of the power of God."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."  My study bible explains that by His claim, "Hereafter the Son of Man will sit on the right hand of the power of God," Jesus declares Himself to be equal with God.  This is in language which is clearly understood by His interlocutors, those who have put Him on trial.  They now have evidence with which they will charge Him with blasphemy.

The words of St. Cyril should really give us pause.  We must stop to think about this scene of Christ being debased and abused, humiliated and tortured.  This is a scene of  power, of a particular use of power.  St. Cyril also writes, "We of earth, mere corruption and ashes, immediately attack those who would disturb us, as we have a heart full of fierceness like savage beasts. He, who in nature and glory transcends the limits of our understanding and our powers of speech, patiently endured those officers when they not only mocked but also hit him."  This is a picture of the ancient world, one in which the "great and powerful" were also those who were ruthless.  Those who lorded it over others and were considered truly great and praiseworthy were also those who used power in ways that crushed and enslaved others.  Humility as virtue was introduced by Christ to the world as praiseworthy, and revolutionary.  And, if we are honest, this notion of humility as virtue is still revolutionary in many circumstances and places.  For this reason, when Christianity first began to spread to the world, in the very early centuries of the Church, it was derided by the pagan world as a "religion of women and slaves."  As we have visited many times, when the disciples began to dispute with one another over who would be the greatest, Jesus told 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" (Luke 22:25-27; in this reading).  Jesus accepts what is happening to Him, because He has understood from the beginning what the reality was going to be, and how the Father wanted Him to go to His Passion.  But what we are to understand is not a fatalistic philosophy.  It is instead our due to observe that Jesus has already exhausted every means whereby He can bring His ministry of salvation to the people and also to the religious leaders.  He has sparred with them and taught them at every turn over His ministry of three years.  And we should remember, also, that the Gospels teach us there were many times He chose to evade death at the hands of others in powerful positions.   If we think about it, we might even include the attempt to murder Him as an infant (see the Egyptian exile of the Holy Family, thus escaping what is called the Massacre of the Innocents in Matthew 2:13-18).  We should also remind ourselves that prophecy forewarns us of real events; events do not happen in order to fulfill prophecy.  But possibly our most important consideration is to ask ourselves precisely why the events surrounding Jesus and His "end" or "exodus" would happen this way.  Clearly, everything regarding Jesus' life and ministry is a gift to us.  All of this happens so that we have this story, and for the purposes of our salvation.  Jesus does not take on punishment because God demands it, but rather He endures all the cruelties and injustices of this world brought on by the evil one, by those spiritual forces who desire rebellion against God, desire to resist Him, and who resent human beings.  Whatever we go through, He has assumed through His human life, and that includes injustice and abuses of power, pain and torture, beatings and horrific suffering and death.  In what is known as the Critique of Apollinaris and Apollinarianism, St. Gregory Nazianzinus refuted the idea that Jesus did not have a human mind.  He famously wrote, giving us a landmark in our understanding of Christ and the Incarnation, "For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved. If only half Adam fell, then that which Christ assumes and saves may be half also; but if the whole of his nature fell, it must be united to the whole nature of Him that was begotten, and so be saved as a whole."  The same can be said for human pain and suffering:  in His Incarnation, Christ took on all that we experience in a world afflicted by evil, and thus brought salvation to us even in the midst of our own suffering.  He has forever transfigured this reality of our world through His endurance and patience, and brought us meaning within our own challenges, pain, injustice, and suffering.  He has been there, so that He is always there with us, and can truthfully say, "Lo, I am with you always, even to the end of the age" (Matthew 28:20).  Like Christ, our own times of suffering through evil may in fact be times of opportunity for greater spiritual harvest.  As we go through our own challenges in this world, let us remember that every struggle is a chance to go through it with Him, to be united to His saving life and mission in this world, to transfigure our own experience with faith by God's grace.  For He is with us always, and that is His promise to us.

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 crows, 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 place where He and the disciples had the Passover supper, also known as the Last Supper, 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."  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.  My study bible remarks upon the fact that it was a girl who was the first to test Peter.  It notes that this is an icon of the temptation of Adam by Eve (Genesis 3:6).  It says that our fallen state is overcome in Christ when it is women who are the first to hear, believe, and proclaim the Resurrection (24:1-10).  

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 crows, you will deny Me three times."  So Peter went out and wept bitterly.   My study bible tells us that Peter is so overcome with fear that neither Christ's prediction (verse 34) nor the crowing of the rooster calls him to repentance, but only the Lord's gaze causes him to weep bitterly.  Nevertheless, St. Ambrose of Milan comments, "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.  When we witness the suffering of Christ, His abuse at the hands of the violent and unjust and cruel, we must think to ourselves that our Lord became human, so that He could heal all the scars of the rest of us who know what this is, both as victim and victimizer.  The outrage here is in some sense even greater when we know the holiness and true majesty of Christ, His total innocence, and moreover that so many know He is a holy Man.  This is a violation and abuse not only of a human being, but of grace itself.  By this suffering, Jesus takes it upon Himself to transfigure the suffering of the world and turn it on its head for all of us.

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." 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 Jesus was the Christ (Luke 20:4-7; Matthew 22:41-46; Mark 3:4).   With Jesus' final statement, His claim that He will sit on the right hand of the power of God, He declares Himself to be equal with God.  

In the verses that follow, which are not a part of today's lectionary reading, we see that Jesus' truth has condemned Him to the punishment the leaders will create for Him.  They ask, "Are You then the Son of God?"  And Jesus replies, "You rightly say that I am."  They then say to one another, "What further testimony do we need?  For we have heard it ourselves from His own mouth."  (See Luke 22:70-71.)  Although Jesus follows where the Father leads Him, and accepts to endure suffering and human death, He does not stop speaking the important truths which He is given to reveal to the world, as He is the light of the world (John 8:12).  We may confuse Jesus' seeming docility with passive acceptance, but as far as I can tell, that would be wrong.  Jesus accepts to endure the injustice and unrighteous behavior handed to Him, but it is with a particular purpose in mind, and a spiritual value which undercuts the evil in the world and that which is shown to Him.  In His truthful reply to His persecutors, even after beatings and cruelty, Jesus shows the true character of His mission.  Whatever injustice He endures, it is in service to the truth that will proclaim not simply the righteousness of God, but also the salvation of the world, and the judgment that is to come.  But what we see in Jesus is not the worldly way of correcting injustice, which so often uses violence which begets more violence and thereby more injustice and power abuses.  Jesus' way is God's way shown to us; it is the true way He overcomes the world and continues to do so (John 16:32-33).  This is something we need to turn to and to understand.  The power that is in Christ is not simply a worldly power, nor is it something that "fixes" what's wrong with the world through coercion or similar types of efforts of seizing power or changing regimes.  Christ's power, first of all, is in the truth that He tells, that He is, and that He brings into the world.  His power rests upon the spiritual reality of God that is behind, within, and radiating through all things.  This is the correction and salvation and healing that He brings to the world, and with which He meets the violent and destructive and powerful who are motivated by greed and other forms of selfishness.  And in this mission, we too may share.  How can we do that?  Prayer is first of all the great weapon of those who love God.  Prayer strengthens us and helps to purify our own motivations and thinking.  It helps us to become aware of ourselves and where we need to clean up our own act, so to speak.  Prayer connects us with God, and helps us to find that deeper truth in which we seek to rest.  It also connects us to grace which blesses us with the good things we read about in St. Paul's letter to the Galatians:  "But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control. Against such there is no law" (Galatians 5:22-23).  These are all things which strengthen and help us.  They help us to keep our cool, so to speak, in all circumstances.  They help us to pull back and think, rather than simply to react to bad circumstances by making them somehow worse.  Christ's work in this world, and His mission to us, is to respond to the bad things in life through the righteousness of God, and through the light He brings into the world.  This is spiritual truth.  We need to understand that the evil we see and experience in the world has a spiritual counterpart behind it, and it is the roots of that injustice and unrighteousness we see in the world that Jesus is going for, and inviting us in to help Him in that struggle.  We might not be able to discern this on a grand scale, but if we experience this in our own lives, we can learn its effects through time.  The power of God's healing might be at work in us first, to overcome some abuse by the world.  But if we look closely, we might observe the fate of those who repeatedly turn against this truth, and their emptiness and hunger for something more, because of that deeper reality that underlies all things in this world.  It is in full cooperation with that deeper reality that Jesus acts, which is why it seemingly doesn't make sense from a purely worldly or material consideration.  Jesus plainly tells the disciples, "My kingdom is not of this world" (John 18:36).  And yet, "The kingdom of God is within you" (Luke 17:20-21).  And let us note, these words in Greek have a double meaning of "within you" and can also mean "among you" -- both are valid.  That living Kingdom that dwells both within us and among us is one in which we participate through the life of Christ.  The Eucharist and our worship services and the life of prayer in which we engage are all built as a living structure in which we participate and partake, and the life of grace can dwell in us and through us.  We are meant to carry God's light into the world by following His lead through all things.  What we see in the world, and the evils and unrighteous behavior we might experience ourselves can be our own opportunities for choice:  we may turn to God and follow as did Jesus, not relinquishing our truth -- or we may turn to the ways of the world.  We are meant to be in this world but not "of" it.  That means that our prayer may lead us to participate fully in the society, but in particular ways that keep our faith alive and well and growing within us, producing the spiritual fruits of grace, and making a contribution to the world in the process and to the future we build for ourselves and those whom we love.  Jesus transfigures the world through this process, and this is the whole purpose of the Incarnation.  We, also, may help and grow in that transfiguration by seeking to do the same in response to evil and unrighteousness in the world.  This is how we each take up our cross and play our part.  This Christmas, we may simply look around at all the children who need faith so badly, and the love that goes with it, and the peace and goodness, and see what a worthy project that is.  Let us follow Him and look to that light and His truth to share with the world.  Jesus says to those who seek only His conviction:  "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."  Even where we have no hope of changing someone's mind, we are still called to that truth and His way and that life He offers to the world.

Then they all said, "Are You then the Son of God?" So He said to them, "You rightly say that I am"

 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."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

- Luke 22:63-71

Yesterday we read that when they came to arrest Him, 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."  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 crows, 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.   Christ is beaten, mocked, humiliated.   He is subject to the cruelties visited upon the powerless, and the blasphemy and ridicule of His jailers reflects the intent of those who have ordered His arrest. 

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."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."  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 (20:4-7; Matthew 22:41-46; Mark 3:4).  With the statement, "Hereafter the Son of Man will sit at the right hand of the power of God," Jesus is effectively declaring Himself equal with God.

It is interesting to observe Jesus' response to the elders, chief priests and scribes at the council.  His method of reply seems strange.  But if one considers the power of His words and teachings, and especially His revelation of Himself and His identity, one may observe that Jesus is actually trying to protect them.  That is, the refusal to heed His words, and the absolute rebuke they would make in response to the truth He tells -- especially given the positions of these men as religious leaders -- would necessitate a kind of condemnation that He will not easily nor lightly give.  He says directly, "If I tell you, you will by no means believe.  And if I also ask you, you will be no means answer Me or let Me go."  Since He is already aware of the certainty as to how they will respond, that there is no hope for their belief, He will not directly implicate them in certain condemnation.  Christ's constant directive is salvation.   John's Gospel tells us clearly, "For God did not send His Son into the world to condemn the world, but that the world through Him might be saved" (John 3:17).  Up until the last moment of contact, Christ continues to try to save Judas.  He asks him, upon His arrest, "Judas, are you betraying the Son of Man with a kiss?" (see Saturday's reading).   Even His seemingly mysterious reply to these men of the Sanhedrin can be understood from this perspective.  When they ask Him directly if He is the Son of God,  Jesus replies, "You rightly say that I am."  This answer, by its phrasing, also refuses condemnation of those who would deny this truth to His face.  He will respond similarly even with Pilate (23:3).  What we need to remember in reading these passages is that Christ's overarching directive of all that He does, His ministry, His whole Incarnation, is salvation.  As John's Gospel says, He did not come into the world to condemn it, but to save the world.  That means everything and everyone in it.  By either refusing to speak to those who absolutely will not believe, or responding in this strange way, that "you rightly say that I am" (or, "It is as you say," to Pilate), Christ refuses condemnation, and allows more time for those who have a chance to come to repentance and faith.  Elsewhere, Jesus tells the apostles, "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6).  Looking at the behavior of those who cruelly mock and beat Jesus, we may see a kind of literal illustration of this teaching.  Looking more deeply into Christ's conduct among the Sanhedrin, we can understand His prohibition against giving what is holy, and what are pearls of truth, to those who are incapable of receiving is not only futile and dangerous, but it is not at all within the mission of those who would follow Him.  His mission is a saving mission, and into it His disciples enter.  We are reminded that Christ passed through a Samaritan village on His way to Jerusalem, and they refused to receive Him, John and James Zebedee asked if they should call down fire from heaven to consume them, as did Elijah.  But Jesus told them, "You do not know what manner of spirit you are of.  For the Son of Man did not come to destroy men’s lives but to save them"  (Luke 9:51-56).  We live in a modern world in which they are many who do not share the faith in Christ that those of us who seek to be His followers would declare.  There are those who may even be violently opposed, for one reason or another.  We should remember His conduct and His words within the contexts in which we find ourselves today.   His mission is salvation.  His words are powerful and true.  His teachings have spiritual substance, a full truth with an impact behind them.  And rejection of His teachings will have its consequences, just as those who reject a sincere faith may not know what they are doing.  As His disciples, we, too, must keep His words, conduct, and teachings in mind.  We do not cast pearls before swine, not in order to judge or condemn, not even simply to protect ourselves, but in order to conduct ourselves properly for the One whose overwhelming concern above all else was to save.  We do not seek endlessly to convert those who do not want to hear upon repeated refusal.  We may, like Christ, withdraw into a silence with confirmed rejection of our faith.  Our very best tool, as disciples, is simply a life lived in conjunction with His teachings, through the walk of faith, through prayer, and all the means at our disposal for living life in the way He has taught us.  By our patience we endure.  St. Paul writes of himself and his fellow apostles, "Being reviled, we bless; being persecuted, we endure; being defamed, we encourage. We have been made as the filth of the world, the offscouring of all things until now" (1 Corinthians 4:12-13).  This is what it is to live the mission of the One who came to save and not to condemn.  May be all be blessed with the discernment to know where to go, and where not to go.  Let us remember that where the disciples were rejected, they were merely to shake the dust off their feet, and move on.  Sometimes people simply don't have "ears to hear."   In Acts, we're told that the Holy Spirit instructed Paul not to go to particular places at a particular time in his ministry (Acts 16:6-10).   We don't know why, but Christianity and St. Paul himself would go later to these regions.  In the reading for today, and in the other examples, we must keep in mind our dependence upon time for salvation.  The process of repentance and change takes time.  What is rejected one day may be accepted by the same person at a later date.  But there is a time when it is proper to withdraw direct contact and shake off the dust from our feet.  Judas still had an opportunity to return to the group in repentance.  The leaders who reject Christ could conceivably come to a repentance (indeed there are those members of the Council who did become Christ's notable followers).   Until further notice, we seek to live Christ's saving mission -- and until such time as we know differently, we follow as we are taught.