For many are called, but few are chosen

 

 And Jesus answered and spoke to them again by parables and said:  "The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come.  Again, he sent out other servants, saying, "Tell those who are invited, "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready.  Come to the wedding."'  But they made light of it and went their ways, one to his own farm, another to his business.  And the rest seized his servants, treated them spitefully, and killed them.  But when the king heard about it, he was furious.  And he sent out his armies, destroyed those murderers, and burned up their city.  Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy.  Therefore go into the highways, and as many as you find, invite to the wedding.'  So those servants went out into the highways gathered together all whom they found, both bad and good.  And the wedding hall was filled with guests.  But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.  So he said to him, 'Friend, how did you come in here without a wedding garment?'  So he said to him, 'Friend, how did you come in here without a wedding garment?'  And he was speechless.  Then the king said to the servants, 'Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.  For many are called, but few are chosen."

 

- Matthew 22:1-14 

 

In yesterday's reading, Jesus taught to the chief priests and the elders, "Hear another parable:  There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower.  And he leased it to vinedressers and went into a far country.  Now when vintage-time drew near, he sent his servants to the vinedresers, that they might receive its fruit.  And the vinedressers took his servants, beat one, killed one, and stoned another.  Again he sent other servants, more than the first, and they did likewise to them.  Then last of all he sent his son to them, saying, 'They will respect my son.'  But when the vinedressers saw the son, they said among themselves, 'This is the heir.  Come, let us kill him and seize his inheritance.'  So they took him and cast him out of the vineyard and killed him.  Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?"  They said to Him, "He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons."  Jesus said to them, "Have you never read in the Scriptures: 'The stone which the builders rejected has become the chief cornerstone.  This was the LORD's doing, and it is marvelous in our eyes'?  Therefore I say to you, the kingdom of God will be taken from you and given  to a nation bearing the fruits of it.  And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder."  Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them.  But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet.

 

 And Jesus answered and spoke to them again by parables and said:  "The kingdom of heaven is like a certain king who arranged a marriage for his son, and sent out his servants to call those who were invited to the wedding; and they were not willing to come."  My study Bible explains that, like the preceding parables (see Wednesday's reading, and yesterday's reading above), this one also proclaims the transfer of the Kingdom from the faithless Jews to the Gentiles.  This parable is set as a joyful wedding banquet (see also Matthew 25:1-13).  Christ is often known to us as the Bridegroom (Matthew 9:15; John 3:29), and St. Paul uses the analogy of marriage for the Kingdom (Ephesians 5:21-33).  The repeated sending out of servants shows the Father's strong desire to have His people with Him in the Kingdom.  This first group invited is interpreted to mean Moses and those with him.  

 

 "Again, he sent out other servants, saying, 'Tell those who are invited,  "See, I have prepared my dinner; my oxen and fatted cattle are killed, and all things are ready.  Come to the wedding."'  But they made light of it and went their ways, one to his own farm, another to his business. And the rest seized his servants, treated them spitefully, and killed them."  The oxen represent the sacrifices of the Old Covenant, while the fatted cattle represent the eucharistic bread of the New Covenant, my study Bible explains.  "Fatted" is in fact better translated "wheat-fed," or even more literally "formed from wheat."  So, therefore, both Old and New Covenants are fulfilled at the wedding of Christ and His Church.  This second group of other servants is understood to mean the prophets.  Both the first and second group of servants call those initially invited -- the Jews.  

 

"But when the king heard about it, he was furious.  And he sent out his armies, destroyed those murderers, and burned up their city."  According to St. John Chrysostom, Christ is prophesying here the destruction of Jerusalem by the Romans in AD 70, and therefore attributes that destruction to an act of God rather than simply to that of human beings.  Nonetheless, God showed His patience by waiting roughly forty years from the time of Christ, giving that entire generation a chance to repent.  

 

"Then he said to his servants, 'The wedding is ready, but those who were invited were not worthy.  Therefore go into the highways, and as many as you find, invite to the wedding.'  So those servants went out into the highways gathered together all whom they found, both bad and good."  This third group of servants represents the apostles sent out to the Gentiles ("into the highways"), those who were not initially invited, but are now called.

 

 "And the wedding hall was filled with guests.  But when the king came in to see the guests, he saw a man there who did not have on a wedding garment.  So he said to him, 'Friend, how did you come in here without a wedding garment?'  So he said to him, 'Friend, how did you come in here without a wedding garment?'  And he was speechless.  Then the king said to the servants, 'Bind him hand and foot, take him away, and cast him into outer darkness; there will be weeping and gnashing of teeth.  For many are called, but few are chosen."  My study Bible explains that the wedding garment would have been provided by the king, and so therefore there is no excuse for not wearing one.  Therefore, this man is speechless.  His refusal to war the garment that was provided is an illustration of those who refuse God's hospitality, my study Bible says, or who desire God's Kingdom on their own terms.  More specifically, the garment refers to the baptismal garment, and by extension a life of faith, repentance, virtue, and charity.  Without these, a person will ultimately be cast into outer darkness.   

 

 Jesus says, "For many are called, but few are chosen."  My study Bible explains elsewhere that it is a common Aramaic expression to use "many" as meaning "all."  So this last group of servants sent out on all the highways leading everywhere, inviting "as many as you find," are the apostles and others sent out to all the world, to all people; and still today this action and calling continues through every means, including the "superhighways" of telecommunications and worldwide connection through the internet and other modern technologies.  It is interesting to consider that this action of the third group of servants continues in all its forms.  Whatever "highways" human being build to connect cities and towns, countries and civilizations, the word still goes out and invitations are still being issued to this cosmic wedding banquet for Christ the Bridegroom.  Means such as this blog, communications and podcasts, videos, and all means of communication are used to continue issuing invitation to "many," meaning "all."  The whole world is invited to this wedding banquet.  Certainly we can think of no reason why "all" would not want to accept an invitation to such a banquet.  So, therefore, we ask ourselves of what does a wedding garment consist.  Pope St. Gregory the Great comments on this question:  "What then must we understand by the wedding garment but love? That person enters the marriage feast, but without wearing a wedding garment, who is present in the holy church. He may have faith, but he does not have love. We are correct when we say that love is the wedding garment because this is what our Creator himself possessed when he came to the marriage feast to join the church to himself. Only God’s love brought it about that his only begotten Son united the hearts of his chosen to himself. John says that 'God so loved the world that he gave his only begotten Son for us'" (Manlio Simonetti, Matthew 14–28, Ancient Christian Commentary on Scripture; Downers Grove, IL: InterVarsity Press, 2001, p. 146).  St. Gregory's description of love here gives us a proper sense of the fullness of love, and in particular, love in the sense of a marriage.  This love is not only asked of the guest, but it begins with God's love which unites the hearts of God's chosen to Christ.  So, as my study Bible indicates, the wedding garment is a gift of grace, given by the Father, but must be embraced and worn by the guest; that is, received as love must be received and reciprocated.  This also teaches us about hospitality in the ancient sense of our faith, even the hospitality that began with Abraham who "entertained angels unawares" (Hebrews 13:2; Genesis 18:1-8).  For we also need to practice hospitality for God's grace, welcoming it into ourselves and returning that love, and thereby do we wear our wedding garment, even as Mary the Theotokos, Mother of God, welcomed the Holy Spirit within herself to bear the Child Jesus.  Hospitality is in this sense a synergistic gift, for which it is essential to welcome God's grace, the call of the gospel message as our invitation to the Wedding Banquet.  As faithful we both receive and expand that invitation as did the apostles and disciples, through the highways of the internet and telecommunications which continue to expand for a modern age. So through the gospel the invitations are sent out to the world for others whom we hope will receive God's grace, and return God's love, uniting to Christ.  It is as true now as it was then.  "For many are called, but few are chosen."

.

 

Then all the disciples forsook Him and fled

 

 And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.

 

- Matthew 26:47-56 

 

Yesterday we read that, after the Passover Supper, Jesus came with the disciples to a place called Gethsemane, and said to the disciples, "Sit here while I go and pray over there."  And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch with Me."  He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will."  Then He came to the disciples and found them sleeping, and said to Peter, "What?  Could you not watch with Me one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done."  And He came and found them asleep again, for their eyes were heavy.  So He left them, went away again, and prayed the third time, saying the same words.  Then He came to His disciples and said to them, "Are you still sleeping and resting?  Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

 

  And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.  My study Bible comments here that Jesus rebukes Peter (who is identified in John 18:10) for using the sword.  Peter still does not understand that Christ goes to His death willingly, so that salvation for humankind might be fulfilled.  A legion is 6,000 soldiers, so twelve legions is equal to 72,000 angels.  That Christ's death was foretold in the Scriptures would strengthen the disciples at their time of greatest test.  

We note that the Gospel tells us that when Jesus was arrested, then all the disciples forsook Him and fled.  He will not fight in a traditional sense with material power and weapons, but He accepts what happens as a fulfillment of the Scriptures, and knows that the occasion of His Passion will also be the occasion for bringing Resurrection to the world.  This great paradox of acceptance of what is unjust -- because there is a greater justice being served by God's activity -- becomes something we must wrestle with.  How do we know God wants us to walk through something difficult and unfair?  How do we know, when we are going through a type of injustice, whether or not fighting in a conventional sense -- or even a judicial one -- is appropriate to us?  We know, moreover, that these events do not happen "because the Scriptures say so," but in fact the truth is the reverse:  the Scriptures say so because God foresees such events.  There is a well-known expression that says that one must pick one's battles.  But how do we know what battles God wants us to fight and in what way?  Certainly Christ's way of "fighting" in this particular battle will be with His words and His testimony, and all that He has preached and taught has already come before and will serve as refutation to the false charges made against Him.  But He will also go through His Crucifixion and suffering, even though Jesus could "pray to My Father, and He will provide Me with more than twelve legions of angels."   His reliance is not on the sword, but on God.  There have been times in my life where in prayer and according to my faith I have felt that God did not want me to try to correct every injustice, even every lie someone might want to tell about me.  This is so even for things I cared deeply about, even when I was going to lose people I cared deeply about.  But there are spiritual reasons behind such movements of faith, just as God has a salvation plan for the world in which Jesus' Crucifixion, even as an enemy of the Roman state and the Jewish nation, will play a key and inescapable role.  It will become the occasion for the greatest revelation of one of the miracles of God, the great sign that Jesus is the Christ.  This is the sign Jesus has repeatedly prophesied Himself when signs were demanded of Him, which He called "the sign of the prophet Jonah" (Matthew 12:39 16:4).  We live in a climate that is intensely focused on righting all wrongs, and it's quite possible that the story of Jesus and His Crucifixion has been entirely instrumental in our hyper-awareness of injustice, and even the demands of conscience that ask to correct such wrongs.  But in our personal lives, we live in a world where injustices happen, where evil is not conquered once and for all, where -- thanks to media of all types -- lies, half-truths, and deliberately misleading stories continue unabated and in ever-expanding ways.   Had Christ lived today, we can only imagine what means would be available for slandering His life and cause, deliberately misleading people as to His motivations.  But in our own personal experience of the world, especially in carrying our own crosses and following Him, we need to see our lives in the same way that Christ now faces His life.  That is to declare for ourselves that we must rely upon God and our faith to lead us through such times of trial and difficulties, even when we're lied about, even when an injustice is happening, for it is God who may bring us through them and use them as instruments of God's spiritual power and truth in the world.  We don't know all the ways and means and outcomes that may be effected even through our suffering when we do so with Christ at our side, and through strengthening our faith in all the ways that we can.  Sometimes we will be called upon to fight with words, as Christ so eloquently does, by clinging firmly to the truth and refusing to go along with lies.  Sometimes we will go into an arena with powerful testimony, and prepared as we might be.  But sometimes, when it is futile to speak even for the sake of the accusers, we might be prayerfully silent, as we will see Jesus do as well when He knows they are beyond repentance.  But nothing is lost or wasted in the economy of God and of our faith.  Jesus has told the parable of judgment, of the Sheep and the Goats in this reading, and, like the prophets and martyrs Christ has repeatedly mentioned, we don't know when our own suffering in our faith will be used as an occasion for God's purposes, for judgment, for the work of the Holy Spirit in the world (John 16:8-11).  We don't know how even our own suffering might be used by God when our faith tells us to accept.  We know that we will face difficulties in life; although we all could envision a life where every injustice is corrected, where we may right every wrong and challenge every slight, perfect justice does not exist in this world.   It is still beset with the effects of sin and evil, where every temptation to manipulate and abuse power remains with us, and may even be magnified through new methods of manipulation and coercion.  But our lives are meant for more than the simply worldly, and when we lose the rock of faith we lose this perspective.  In yesterday's reading, Jesus called upon the disciples to "watch and pray."  In the world of temptations which proliferate on social media, to participate in bullying or "canceling" others, to believe false stories or half-truths promulgated to encourage us to join a kind of mob, let us always watch and pray.  Let us be awake to the realities that are around us, trusting in prayerful faith to walk us through, to practice our own just behavior and righteousness toward others.  Let us remember that humility is a key to our faith.  Jesus teaches us to be "wise as serpents and harmless as doves" (Matthew 10:16), so that we may pick our battles wisely, to stand in the deep truths of faith that matter, and remain a part of the foundation Christ has brought to us.  For this is the higher ground, the place we need to be, the place in which Christ stands and to which He calls us at all times -- even when our friends may flee.

He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. Therefore this joy of mine is fulfilled

 

After these things Jesus and His disciples came to the land of Judea, and there He remained with them and baptized.  Now John also was baptizing in Aenon near Salim, because there was much water there.  And they came and were baptized.  For John had not yet been thrown into prison.  Then there arose a dispute between some of John's disciples and the Jews about purification.  And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified -- behold, He is baptizing, and all are coming to Him!"  John answered and said, "A man can receive nothing unless it has been given to him from heaven.  You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.'  He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.  Therefore this joy of mine is fulfilled.  He must increase, but I must decrease.  He who comes from above is above all; he who is of the earth is earthly and speaks of the earth.  He who comes from heaven is above all.  And what He has seen and heard, that He testifies; and no one receives His testimony.  He who has received His testimony has certified that God is true.  For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.  The Father loves the Son, and has given all things into His hand.  He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."

 

- John 3:22-36 

 

In yesterday's reading, Jesus taught Nicodemus, "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.  For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.  He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.  And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.  For everyone practicing evil hates the light and does not come into the light, lest his deeds should be exposed.  But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God."

 

After these things Jesus and His disciples came to the land of Judea, and there He remained with them and baptized. My study Bible points out that in John 4:2 we're told that Jesus did not baptize, but His disciples.  

Now John also was baptizing in Aenon near Salim, because there was much water there.  And they came and were baptized.  For John had not yet been thrown into prison.  Then there arose a dispute between some of John's disciples and the Jews about purification.  And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified -- behold, He is baptizing, and all are coming to Him!"  John answered and said, "A man can receive nothing unless it has been given to him from heaven.  You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.'  He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.  Therefore this joy of mine is fulfilled."  John the Baptist, my study Bible tells us, is called the friend (or "best man"), while Christ Himself is the bridegroom.  Regarding the term the Jews in John's Gospel, we must remember that John the Baptist, Jesus, and their disciples were all Jews, and this included the author of the Gospel.  This term is not used to designate a whole people, but in John's Gospel is usually meant to designate the "party" of the antagonistic religious leaders; in this sense it is more akin to a political term in its usage.  Moreover, there are clear exceptions in John's Gospel within the leadership as well, such as Nicodemus and Joseph of Arimathea.

"He must increase, but I must decrease.  He who comes from above is above all; he who is of the earth is earthly and speaks of the earth.  He who comes from heaven is above all.  And what He has seen and heard, that He testifies; and no one receives His testimony.  He who has received His testimony has certified that God is true."   My study Bible comments here that John expresses a humility that serves as an example for all believers.  He renounces all earthly glory and reputation for the sake of Christ.  As John allows Christ to increase in him, John himself finds true glory.  Moreover, my study Bible adds, this statement indicates the end of the old covenant.  As the law vanishes, the grace of Jesus Christ abounds.  John's declaration is also revealed in the liturgical calendar:  John's birth is celebrated at a time when the sun begins to decrease in the sky (June 24), while Christ's birth is celebrated when the sun begins to increase.

"For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.  The Father loves the Son, and has given all things into His hand.  He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."  John echoes Christ's teaching in verse 18.  My study Bible asks us to note the absence of the word "alone" in this statement of faith.  St. John Chrysostom's comment is cited here:  "We do not from this assert that faith alone is sufficient for salvation; the directions for living that are given in many places in the Gospels show this."  See also James 2:14-24. 

 

 We begin to observe repeated themes in John's Gospel.  First of all, let us consider John's statement:  "He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.  Therefore this joy of mine is fulfilled.  He must increase, but I must decrease."  This is yet again an affirmation of John's extreme humility, which my study Bible noted, above, and which has served throughout the centuries as an example particularly for those in monastic vocations.  But notably it is yet another expression of the identity that we find in Christ, for John's identity is clearly stated by him as his place in history in relationship to Christ.  This also has served for inspiration for those who would be devoted in service to Christ, and in their faith.  John the Baptist declares that he is the "friend of the bridegroom," and although John himself was highly revered in his own lifetime, popularly considered to be a holy man by the people, and had many disciples of his own, he would lead his disciples to Christ with his recognition of Christ as bridegroom, and himself as the friend.   John teaches us how we find ourselves in our faith, "face to face" with Christ, and serves as an example for the faithful.  In the ultimate expression of what this means for him and for us, John declares that his joy is fulfilled.  Moreover, John's humility and holiness allows him the insight into who Christ is:  "For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.  The Father loves the Son, and has given all things into His hand."   This is a statement which reflects John's knowledge of Jesus as Son, as sent, and as authority as designated by the Father.  And he adds, "He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."  Here, as my study Bible pointed out, is a statement of faith akin to Christ's own teaching about faith in Himself.  As friend to the bridegroom, John is also in a position to advise others, those who would follow, regarding faith in the Son.  So, in these several ways, we find that identity through humility in relationship to Christ defines, builds, and teaches not only about ourselves and our place in the story of salvation, but also gives us direction and purpose in service.  When John (echoing Jesus) says that the Father loves the Son, and has given all things into His hand [my emphasis], it seems to me we are meant to take this quite literally, as applying to all of creation, and everything in the world.  Therefore it is a statement of Christ's authority, especially as supplanting the one whom Jesus has called "the prince" or "ruler" of this world (see John 12:31, 14:30, 16:11).  And this notion is united to us in Baptism itself, because it is in being baptized that we first renounce that "ruler" and are reborn into a life of faith in Christ, recognizing Christ as authority over all, and the One sent to give us that life abundantly, to give us the words of God, and the grace of the Spirit, which John says is not given by measure.   In all these things, we are to recognize ourselves as beneficiaries of Baptism, as followers of Christ, as those led by this last and greatest of the Old Testament prophets, John the Baptist.  Let us consider how these words echo for us day by day, as we may daily consider how our baptism works in us and in our lives, regenerating and building identity, fulfilling joy, and casting out what is not supporting that abundant and holy life.

Have you come out, as against a robber, with swords and clubs to take Me?

World's oldest known sword, discovered at the San Lazzaro Armenian Monastery in Venice (link)

 And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.

- Matthew 26:47-56

Yesterday we read that Jesus came with the disciples to a place called Gethsemane, and said to the disciples, "Sit here while I go and pray over there."  And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch with Me."  He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will."  Then He came to the disciples and found them sleeping, and said to Peter, "What?  Could you not watch with Me one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done."  And He came and found them asleep again, for their eyes were heavy.  So He left them, went away again, and prayed the third time, saying the same words.  Then He came to His disciples and said to them, "Are you still sleeping and resting?  Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  If we look carefully at the text, we see that Jesus is still trying, even at this moment possible, to save Judas.  Then they came and laid hands on Jesus and took Him.  Even though he comes with a great multitude with swords and clubs, Jesus calls him "Friend."  And although Jesus knows perfectly well why Judas is there with such a mob, Jesus asks him, "Why have you come?"  The text does not tell us that Judas made any reply at all.

And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.   The one who stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear is identified as Peter in John 18:10.  Jesus rebukes Peter for using the sword, as Peter still does not understand that Christ goes to His death willingly, and so that salvation for mankind might be fulfilled.  (See also this reading.)  A legion is 6,000 soldiers according to my study bible, which means that twelve legions equals 72,000 angels.  That Christ's death was foretold in the Scriptures served to strengthen the disciples in this time of their greatest test.

Jesus is taken willingly, for this is the way the plan for salvation for all is unfolded.  It is what He has known, and the very thing for which He has sought numerous times to prepare the disciples in advance.  Here Jesus emphasizes once again to the disciples -- through Peter's action with the sword to defend Him -- that He goes as the Scriptures say He will.  He emphasizes that should He desire, He could pray to the Father and more than twelve legions of angels (the "military" of God, if you will) could appear to defend Him.   St. Hilary of Poitiers comments on this passage asking us to note that there is a particular order to the different facets of the suffering of Christ.  He writes that the reason for Judas’ kiss is that we might learn that we should discern all our enemies and those who we know would delight in raging against us. But the Lord knows why Judas has come, and does not resist his kiss.  Why does Jesus not resist?  Why was it wrong for Peter to draw a sword to defend Christ?  In this topsy-turvy time of the greatest evil, the salvation plan does not call for worldly solutions to problems that essentially lie within the heart of human beings.  Jesus does not force faith on anyone.   His "army" of believers is one of volunteers, as faith comes from a mysterious place deep in the heart where we love God and seek to cooperate with grace.  In John 16, Jesus tells the disciples at the Last Supper:  "Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you. And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged" (John 16:7-11).  The solution Christ brings to the evil in the world, and part and parcel of this salvation plan into which all have entered at this time depicted in the Gospels, is rather the judgment that is to come at His return.  In the meantime, it is the work of the Spirit through which all will be reproved:  of sin, righteousness, and judgment, for the choices of the depth of the heart cannot be known and understood any other way.  Christ allows Judas to betray Him with a kiss, but consider His words in Matthew at the Passover supper:  "The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!" (see this reading from Friday).  Everything comes down to this power of choice and action, the promptings of the heart upon which we choose to act.  In the Revelation, the vision of "one like the Son of Man" includes that "out of His mouth went a sharp two-edged sword" (Revelation 1:16).  In Hebrews 4:12, St. Paul describes the reality of this image quite distinctly:  "For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart."  It is through the word of Christ that judgment will happen.  Indeed, this is the word that Jesus tells us the Holy Spirit will bring to mind:  "But the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that I said to you" (John 14:26).  In the time in which we now live, as we await His return, the Holy Spirit is active and present, at work in the world.  An Orthodox prayer which begins every service tells us that the Spirit is "everywhere present and filling all things."  Jesus meekly accepts Judas' kiss without resistance, but this does not mean Judas' action will not have its consequences for Judas and for so many others participating in this scene, and far beyond.  Jesus will state to Pilate:  "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).  Christ's kingdom is present with us now, within us and among us.  It does not work as does a worldly kingdom, but nevertheless our lives are under its influence one way and another, and whether we know it or not.  We may explicitly comprehend its work beginning this night that is described in today's passage, if we might discern the power in Christ's acceptance even of those things done against Him.  Let us consider Christ's constant emphasis on the importance of the heart and its spiritual condition.  We "watch and pray" (see yesterday's reading, above) especially to guard the heart, so that we are truly aware of where and how we go through our lives, and to what we really respond.  Let us understand with St. Hilary of Poitiers that we are beings called to discernment, and not simply the surface of life.  We are to learn to know ourselves, and thereby to know others as well, as we remain in Christ's word. 

But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him

 Now as He drew near, He saw the city and wept over it, saying, "If you had known, even you, especially in this your day, the things that make for your peace!  But now they are hidden from your eyes.  For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another; because you did not know the time of your visitation."

Then He went into the temple and began to drive out those who bought and sold in it, saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of thieves.'  And He was teaching daily in the temple.  But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him.

- Luke 19:41-48

Yesterday we read that, after giving to His followers the parable of the Minas, Jesus went on ahead, going up to Jerusalem.  And it came to pass, when He drew near to Bethphage and Bethany, at the mountain called Olivet, that He sent two of His disciples, saying, "Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat.  Loose it and bring it here.  And if anyone asks you, 'Why are you loosing it?' thus you shall say to him, 'Because the Lord has need of it.'"  So those who were sent went their way and found it just as He had said to them.  But as they were loosing the colt, the owners of it said to them, "Why are you loosing the colt?"  And they said, "The Lord has need of him."  Then they brought him to Jesus.  And they threw their own clothes on the colt, and they set Jesus on him.  And as He went, many spread their clothes on the road.  Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen, saying:  "'Blessed is the King who comes in the name of the LORD!'  Peace in heaven and glory in the highest!"  And some of the Pharisees called to Him from the crowd, "Teacher, rebuke Your disciples."  Bu He answered and said to them, "I tell you that if these should keep silent, the stones would immediately cry out." 

 Now as He drew near, He saw the city and wept over it, saying, "If you had known, even you, especially in this your day, the things that make for your peace!  But now they are hidden from your eyes.  For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another; because you did not know the time of your visitation."  My study bible points out to us that Jerusalem means "foundation of peace."  It notes that only faith in Christ brings true peace.  In Him are all things reconciled at all depths.  This truth, however, is hidden from a city that will soon reject this Savior.  The destruction of Jerusalem prophesied by Jesus took place in AD 70.   But Christ's description can also be a spiritual one, describing the fate of the soul which suffers from a lack of faith, and rejection of spiritual truth.

Then He went into the temple and began to drive out those who bought and sold in it, saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of thieves.' "  And He was teaching daily in the temple.  But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him.  Luke does not dwell much on the cleansing of the temple.  Those who bought and sold in it are the ones who trade in live animals to be used for sacrifices.  Once again, there is a spiritual parallel to the individual soul and what it cherishes in its aims and goals and loves.  As Jesus made clear elsewhere, we cannot serve two masters (Matthew 6:24)  We must choose what we put first, what we worship -- and the alternatives here image the soul that is either a house of prayer or a den of thieves.  Jesus quotes from Isaiah 56:7 and Jeremiah 7:11.

The last lines of today's reading tell us that Jesus was teaching daily in the temple, that the religious leaders want to destroy Him, but cannot -- for all the people were very attentive to hear Him.  This phrase, very attentive, is a rather mild translation into modern English.  The words in Greek indicate more that they were hanging onto Christ's every word, captivated, spellbound, suspended in rapt attention.  This is a picture of a people who usually can't get what He's offering, a people who hunger and thirst for every single word.  It reminds us of Jesus' words to the people on the last day of the Feast of Tabernacles, as reported by John: "If anyone thirsts, let him come to Me and drink" (John 7:37).  These words are possibly inspired by the promise of Isaiah, "Everyone who thirsts, come to the waters" (Isaiah 55:1), but they are a clear invitation, in Christ's words, to the feast of the Holy Spirit which He will give (see John 7:37-39).  Those who are in the temple for the Passover Feast, Jews from everywhere in Israel and those from throughout the Diaspora, including proselytes from other nations, hunger and thirst for Christ's words.  His words are the living words of spirit (John 6:63), and they are the words of eternal life (John  6:68).   His are the liberating words of salvation, and as the people sense in their deep passion to hear Him, they are words for each human being, for everyone, to which all are invited.  The words of Christ are not to be shut up and put away, couched only behind a curtain for the privileged few.  They are meant for each one of us, and the Gospel teaches us that the people all respond in their eagerness to hear -- for each one is a creature of God, and thereby the God-man has come into the world for each of us, all of us, for the life of the world (John 6:51).  This is the liberating, freeing truth of the God who loves us so much that He came into this world and will die on the Cross for us.  He will go even into hell for His word to reach us before His Ascension.  This is the power of His word:  it is not a commodity to be stored up and hidden away, to be kept as a treasure locked up somewhere without its light shining for us.  The early fourth century Fathers of the Church were among the most gifted and brilliant scholars the world has known, but their understanding of His word is for all of us, for each of us -- and here in Luke's Gospel, Christ Himself rejoiced that things that were hidden from the wise and prudent were revealed to babes (10:21).  Turning to His disciples on that occasion, He told them, "Blessed are the eyes which see the things you see; for I tell you that many prophets and kings have desired to see what you see, and have not seen it, and to hear what you hear, and have not heard it" (see 10:21-24).  This is the liberating reality of the words of salvation.  His house is not a den of thieves, who store away and steal treasure in the sense of purely material good without the benefit of spirit, but it is a house of prayer -- a treasure that reaches to all and is for all, that has no limits in its applications and its capacity to be shared and expanded, and to go anywhere and everywhere.  What He offers can heal the hurts of the past and set us on a course for the future; it simply has no barriers to it because He made sure there are no barriers to where His salvation would go.  Even death cannot form a boundary on these potentials -- as even His death on the Cross will not stop His word but merely serve to expand it and to break down the barrier of death for everyone.  This is the impulse we see in the people who hunger and thirst for and hang onto each of His words.  Don't let the power and message of the Gospel be taken away from you, for He is here for you, He suffered and died for you and for each one of us.  Peace is in our grasp if we but seize and use it and find it for ourselves, for it is in Him.   But can we follow Him where He will lead us?  We are reminded again that His word is for deliverance, salvation, true freedom; He does not compel us as slaves but calls us as friend.  Don't let anything or anyone keep you from this beautiful gift He offers.

He must increase, but I must decrease

 After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized.  Now John also was baptizing in Aenon near Salim, because there was much water there.  And they came and were baptized.  For John had not yet been thrown into prison.  Then there arose a dispute between some of John's disciples and the Jews about purification.  And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified -- behold, He is baptizing, and all are coming to Him!"  John answered and said, "A man can receive nothing unless it has been given to him from heaven.  You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.'

"He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.  Therefore this joy of mine is fulfilled.  He must increase, but I must decrease.  He who comes from above is above all; he who is of the earth is earthly and speaks of the earth.  He who comes from heaven is above all.  And what He has seen and heard, that He testifies; and no one receives His testimony.  He who has received His testimony has certified that God is true.  For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.  The Father loves the Son, and has given all things into His hand.  He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."

- John 3:22-36

In yesterday's reading, Jesus told Nicodemus:   "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.  For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.  He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.  And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.  For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.  But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God." 

 After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized.  Now John also was baptizing in Aenon near Salim, because there was much water there.  And they came and were baptized.  For John had not yet been thrown into prison.  Then there arose a dispute between some of John's disciples and the Jews about purification.  And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified -- behold, He is baptizing, and all are coming to Him!"  John answered and said, "A man can receive nothing unless it has been given to him from heaven.  You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.'"  We note that at this point in Christ's ministry both John the Baptist and Jesus have disciples, and both ministries are baptizing.  (Note that John 4:2 tells us that Jesus did not baptize, but His disciples did.)    John's singular humility is paramount in his response to the news from his disciples that Jesus is baptizing, and that all are coming to Him!  He is first of all humble before God, teaching that a man can receive nothing unless it has been given to him from heaven.  He reminds his followers of his earlier teaching regarding his own role and that of Christ.  John remains the strongest example we have of the monastic ideal, and the humility that would serve each of us well in life, regardless of our place or role.

"He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.  Therefore this joy of mine is fulfilled."  John the Baptist calls himself the friend (or "best man"), and Christ is the bridegroom.  The bride is the people of God, or the Church.  My study bible notes that the Baptist confesses his role in the coming of the Messiah -- that he is witness to the wedding of Christ and His people, and John therefore rejoices in that celebration.   To rejoice greatly because of the bridegroom's voice is to rejoice at His approach (see Matthew 25:1-13).

"He must increase, but I must decrease."  This statement is viewed as the classic expression of humility from John the Baptist, which my study bible calls an example for all believers.  John renounces every worldly glory and reputation for the sake of Christ.  In allowing Christ to increase in him, John finds true glory.  My study bible adds that moreover, the statement indicates the end of the old covenant.  As the law vanishes, Christ's grace abounds.  John's declaration is expressed in the liturgical calendar of the Church.  John the Baptist's birth is celebrated at a time when the sun begins to decrease in the sky (June 24), and Christ's birth at the time when the sun begins to increase (December 25).

"He who comes from above is above all; he who is of the earth is earthly and speaks of the earth.  He who comes from heaven is above all.  And what He has seen and heard, that He testifies; and no one receives His testimony.  He who has received His testimony has certified that God is true.  For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.  The Father loves the Son, and has given all things into His hand.  He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."  Here John the Baptist reflects the teaching of Jesus Himself (see 3:18).  My study bible cites St. John Chrysostom, who comments regarding belief in the Son:  "We do not from this assert that faith alone is sufficient for salvation; the directions for living that are given in many places in the Gospels show this."  (See also James 2:14-24.)   Faith is meant to be transformational; what is truly kept in the heart becomes a part of ourselves and is inseparable from what we do, and how we live.

Once again, we view John the Baptist's humility, and understand how it may well serve each of us in the practice of our faith.  The statement, "He must increase, and I must decrease" is one that serves us all, as my study bible says.  It implies not merely the reputation and stature of each man as teacher or rabbi or public figure with disciples.  Rather, it reflects the action of Christ in us.  This is related to baptism, in which we are reborn "from above," through water and the Spirit.  My study bible says that in salvation, "we are given union with God through Christ, a right and full relationship with the Holy Trinity, and the restoration of our full humanity."  Therefore, John's statement that "He must increase, and I must decrease" is one that each one of us makes in the true spiritual journey of Christian faith.  This salvation of increase and transformation is accomplished through Christ's Incarnation, in which everything that was assumed by Christ was healed through the union of God and man in Jesus Christ.  Salvation, my study bible explains, "is founded on a substantial union of the believer with Christ in His full humanity, a flesh-to-flesh relationship."   This is the reality of the Cross, and the teaching of Christ that we each must take up our own cross, and deny ourselves (Matthew 10:38, 16:24; Mark 8:34; Luke 9:23, 14:27).  St. Paul affirms this reality repeatedly.    He states, "I die daily" in 1 Corinthians; in the Letter to the Galatians he writes, "I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me" (see 1 Corinthians 15:31, Galatians 2:20).  This is the living way in which we embody our faith, just as Christ was embodied as human being, man and God.  There is no way we can separate our faith from who we are and what we do, this transformational reality that works in us on all  levels, and which work of increasing and decreasing is always ongoing.  My study bible comments on the fact that baptism with water is necessary for our faith, as Christ fully embodied the entirety of the mystery of salvation:  He actually died on a cross, was buried, and rose again -- through His faith and God's grace.  Thereby, we are actually immersed in the sacramental waters of baptism, which is made effectual through our faith and God's grace.  My study bible comments that we go down into the water to be mystically united to Christ in His death; we live again by rising up out of the water in His resurrected humanity.  This is what it means to be "born again."  It is a fullness and embodiment of faith in all dimensions, that will call on us for a process of repentance and transformation, transfiguration.  Just as did St. Paul, we live that rebirth every day in one form or another.    This is an ongoing process, a wholistic sense in which our faith translates into what we do and each continues in an ongoing cycle.  It is the action of taking up the cross daily.  Let us consider the humility of John the Baptist, as it remains a model image for us all.   John rejoices in his role as the friend of the bridegroom.  So we much each find the fulfillment in the role the Bridegroom has in relation to us.

Therefore this joy of mine is fulfilled. He must increase, but I must decrease

 After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized.  Now John also was baptizing in Aenon near Salim, because there was much water there.  And they came and were baptized.  For John had not yet been thrown into prison. 

Then there arose a dispute between some of John's disciples and the Jews about purification.  And they came to John and said to him, "Rabbi, He who as with you beyond the Jordan, to whom you have testified -- behold, He is baptizing, and all are coming to Him!"  John answered and said, "A man can receive nothing unless it has been given to him from heaven.  You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.'  He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.  Therefore this joy of mine is fulfilled.  He must increase, but I must decrease.

"He who comes from above is above all; he who is of the earth is earthly and speaks of the earth.  He who comes from heaven is above all.  And what He has seen and heard, that He testifies; and no one receives His testimony.  He who has received His testimony has certified that God is true.  For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.  The Father loves the Son, and has given all things into His hand.  He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."

- John 3:22-36

Yesterday, we continued reading Jesus' teaching to Nicodemus:  "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.  For God did not send His Son into the world to condemn the world, but that the world through Him might be saved.  He who believes in Him is not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.  And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil.  For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.  But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God."

After these things Jesus and His disciples came into the land of Judea, and there He remained with them and baptized.  Now John also was baptizing in Aenon near Salim, because there was much water there.  And they came and were baptized.  For John had not yet been thrown into prison.   In John 4:2 we're told that Jesus did not Himself baptize, but His disciples did.  John refers to John the Baptist.

Then there arose a dispute between some of John's disciples and the Jews about purification.  And they came to John and said to him, "Rabbi, He who as with you beyond the Jordan, to whom you have testified -- behold, He is baptizing, and all are coming to Him!"  John answered and said, "A man can receive nothing unless it has been given to him from heaven.  You yourselves bear me witness, that I said, 'I am not the Christ,' but, 'I have been sent before Him.'  He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice.  Therefore this joy of mine is fulfilled.  He must increase, but I must decrease."  John the Baptist, the last and greatest of the Old Testament type prophets, calls himself the friend of the bridegroom (such as the "best man").  Jesus is the bridegroom.  The bride, says my study bible, is the Church, or the people of God.  John teaches about his own role in the coming of the Messiah.  He is witness to the wedding of Christ and His people, and he rejoices in that celebration.  When he says, "This joy of mine is fulfilled," he not only rejoices in this spiritual wedding, but he is teaching about his role in salvation history; his mission has been completed.  In saying that "He must increase, but I must decrease," John expresses his humility that is an example for all believers.  My study bible says that he renounces all earthly glory and reputation for the sake of Christ.  By allowing Christ to increase in him, John himself finds true glory.  The statement also indicates the end of the old covenant; as the law vanishes Christ's grace comes more to the fore.  In the tradition of the Church, John's birth is celebrated at a time when the sun begins to decrease in the sky (Jun 24), while Christ's is celebrated when the sun begins to increase (December 25).

"He who comes from above is above all; he who is of the earth is earthly and speaks of the earth.  He who comes from heaven is above all.  And what He has seen and heard, that He testifies; and no one receives His testimony.  He who has received His testimony has certified that God is true.  For He whom God has sent speaks the words of God, for God does not give the Spirit by measure.  The Father loves the Son, and has given all things into His hand.  He who believes in the Son has everlasting life; and he who does not believe the Son shall not see life, but the wrath of God abides on him."  Here John echoes Jesus' own teaching to Nicodemus.  First, he teaches that Christ is from above (see 3:13), and that He testifies to what He knows (3:11).  Secondly, in 3:18, Jesus has taught about faith in the Son.  My study bible notes the absence of the word "alone" in the statement of faith.  It quotes commentary from Chrysostom:  "We do not from this assert that faith alone is sufficient for salvation; the directions for living that are given in many places in the Gospels show this."  (See also James 2:14-24.)

Why does John's role become an example for all of us?  Because his humility is an example for each of us.  As Christ increases in John, so Christ is to increase in each of us.  Each of us are to seek that place to which Christ calls us, in which we find how it is that Christ increases in us.  Christ calls us to what we might become.  John has fulfilled his role; he accepts what his life is and is to be, when he says, "He must increase, but I must decrease."  And this is true humility.  It is to fulfill the life that God asks of you, regardless of how you might think up different plans for yourself, according to one's own way of thinking.  We need to understand the kind of figure that John the Baptist was in his own time.  He was a kind of religious hero to his own people, revered as a holy man, known as one who stood for how God called God's people.  He would also die for doing so, for speaking out against the ways of a king that conflicted with the Jewish faith.  But John speaks out in the most important ways for all of us today as well, when he tells us that "He must increase but I must decrease."  Even to the point of sending his own disciples to follow Jesus, John is humble before God and God's plan for the world.  It is only in the true fullness of a complete dedication to God that we find this strength and this grace.  John's way of life contrasted quite strongly with that of Jesus.  He lived in a radical poverty with the aim of serving and relying on God alone.  Jesus Himself would say of the contrast between the life of His ministry and that of John the Baptist that "wisdom is justified by all her children."  And so it is with each of us, that whatever we are called to by God, He must increase in us as "we" decrease -- and in each, if humility is the key to our faith, wisdom is justified by all her children.  In this we each have our joy fulfilled.  We are each called to be a friend to the Bridegroom.

Friend, why have you come?

 And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.

- Matthew 26:47-56

In our present readings, Jesus is in Jerusalem.  He has just finished having the Passover meal with His disciples, at which He instituted the Eucharist, the celebration of the New Covenant.  In yesterday's reading, we were told that Jesus came with them to a place called Gethsemane, and said to the disciples, "Sit here while I go and pray over there."  And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed.  Then He took said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch with Me."  He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will."  Then He came to the disciples and found them sleeping, and said to Peter, "What!  Could you not watch with Me one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done."  And He came and found them asleep again, for their eyes were heavy.  So He left them, went away again, and prayed the third time, saying the same words.  Then He came to His disciples and said to them, "Are you still sleeping and resting?  Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

And while He was still speaking, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"   The chief priests and elders send a great multitude to seize Jesus.  Elsewhere, we know that Jesus has escaped being taken before by seemingly vanishing through a crowd, and in somewhat mysterious ways those sent to arrest Him were simply unable to do so.   Origen comments that they feared what they considered to be His capacities as an exorcist.  Jesus calls Judas, "Friend," and in a sense we could say that He is still trying to save him, offering Judas another chance for repentance.  But it should be pointed out that this word is not philos, which is the common word for "friend" (as in a lover of something, such as in the word Philadelphia, which means "brotherly love" -- philos + adelphia, "brothers").  It is a word instead (etairos) that means "companion" or "comrade," from a root indicating "clansman."  Hilary of Poitiers points out that Jesus does not use this term for others of His followers.  Instead, there is a parallel in the parable of the Wedding Feast, when the king asks a man who has attended, "Friend, how did you come in here without a wedding garment?"  That man's reply was also to be speechless, as is Judas without an answer (Matthew 22:12).  In another parable, the vineyard owner says to the grumbling worker, "Friend, I am doing you no wrong" (see Matthew 20:13-16), and asks if his complaint is from envy ("Is your eye evil because I am good?").  To use "Friend" in this way is to do so as rebuke.   We contrast this with Jesus' statement to His disciples in John 15:15, "No longer do I call you servants, for a servant does not know what his master is doing; but I have called you friends, for all things that I heard from My Father I have made known to you."   When speaking here to His disciples, the word used for "friends" is philous.

Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"   Jesus rebukes the disciple (identified as Peter in John 18:10) who uses the sword.  My study bible says Peter still does not understand that Christ is going to His death willingly, that salvation for all human beings might be fulfilled (indeed, for the life of the world).  A legion is 6,000 soldiers; and so the twelve legions of which Jesus speaks here are 72,000 angels.  That His death was foretold in the Scriptures (see for example Isaiah 53) served to strengthen the disciples at this time of the most extreme test.

In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.  Again Jesus emphasizes the fulfillment of the Scriptures, and perhaps we may take that as yet another sign to the disciples that He is going willingly to His death, for immediately afterward they forsook Him and fled.

It is remarkable to note Jesus' boldness in His meekness:  that is, He does not struggle and fight, He chastises Peter for using a sword to defend Him from arrest, and yet His boldness is also apparent in speaking the truth and in confrontation:  He challenges Judas by calling him "Friend" and asking why he has come.  He boldly tells Peter that He could pray and summon twelve legions of angels from the Father.  He faces the multitude armed to take him "as against a robber" and challenges them as to why they didn't bother to take Him as He sat daily in the temple teaching.  His affirmation that this is in accordance with Scripture is also a warning to those who take Him, because the Scripture also gives His identity as Christ, the Messiah.  Throughout this period of His arrest and questioning, we will see this combination of boldness and meekness.  It makes clear what a strong character Jesus has, because He never shrinks from the truth as it is given to Him to speak it.  But where He stays silent, and does not give a struggle, it is in acceptance of what God the Father has given to Him to do.  And this is a great line of discernment.  Jesus' humility and acceptance is before God, first and always.  The truth He tells is the spiritual truth of His mission, and He does not shrink from doing so.  He is not one who seeks the "praise of men" but rather the praise of God.  Indeed, even the leadership (the Herodians) at one point, when they approached Him in the temple, said to Him, "You do not regard the person of men" as a testimony to His righteous truthfulness.  In an interesting parallel to this understanding of Jesus' character, Hillary of Poitiers comments that "the reason for Judas’s kiss was that we might discern all our enemies and those who we know would delight in raging against us"  (trans. M. Simonetti, 2001).  Jesus allows Judas' kiss, and speaks peacefully to all, so that the betrayal only becomes more clear, says Origen.  In this sense is "Friend" used as a rebuke, since Jesus has offered Judas only friendship, and is in turn being betrayed.  Indeed, this word for "friend" is minus the love indicated in philos.  Commentaries such as these indicate a very special insight about judgment, and that is that the goodness -- even the meekness -- in Christ's behavior acts as discerning tool of those who behave with belligerence and hostility.  It becomes, in effect, a way of building judgment in the world, of proving out what is truly in the heart of individuals who respond in such a way, despite their calling Him "Master."  In such a light we also have to see Jesus' telling the truth even on trial and to those who are directly hostile to Him.  It first of all is an offer for repentance, but it is also a tool of discernment of the hearts of the individuals who respond to Him with hostility to that truth.  Jesus does not work by coercion, because faith does not work that way, love does not work that way.  A true friend of Christ is one who loves Christ.  Peter's sword must be put up -- and there is a profound and powerful reason why.  We would all do well to remember this.  Our souls might depend upon it.

Lord, behold, he whom You love is sick

Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha. It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick. Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick." When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it."

Now Jesus loved Martha and her sister and Lazarus. So, when He heard that he was sick, He stayed two more days in the place where He was. Then after this He said to the disciples, "Let us go to Judea again." The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?" Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if one walks in the night, he stumbles, because the light is not in him." These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up." Then His disciples said, "Lord, if he sleeps he will get well." However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep. Then Jesus said to them plainly, "Lazarus is dead. And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him." Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him."

- John 11:1-16

In yesterday's reading, Jesus was once again at the temple in Jerusalem, and in confrontation with the leadership. The setting is the Feast of Dedication, or Hanukkah, festival of lights, and it is winter. They want to stone Him for saying that "I and My Father are one," declaring Himself equal and Son of God. Jesus asks, "Many good works I have shown you from My Father. For which of these works do you stone Me?" They replied to Him that it wasn't for His works, but for blasphemy. Jesus said, "Is it not written in your law, 'I said, "You are gods" '? If He called them gods, to whom the word of God came (and the Scripture cannot be broken), do you say of Him whom the Father sanctified and sent into the world, 'You are blaspheming,' because I said, 'I am the Son of God'? If I do not do the works of My Father, do not believe Me; but if I do, though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in Him." They sought again to seize Him, but He escaped from them. Then Jesus went beyond the Jordan to the place where John was baptizing at first. People said, "John performed no sign, but all the things that John spoke about this Man were true." And many believed in Him there.

Now a certain man was sick, Lazarus of Bethany, the town of Mary and her sister Martha. It was that Mary who anointed the Lord with fragrant oil and wiped His feet with her hair, whose brother Lazarus was sick. The scene is being set for Jesus' seventh and final sign in John's Gospel, the raising of Lazarus. What is to happen in this sign sealed the decision of the temple authorities to put Jesus to death. Bethany, points out my study bible, is on the eastern slope of the Mount of Olives, about two miles from Jerusalem. It notes, "Lazarus is the same name as Eleazar (lit. 'God helps')." We note also an anomaly in John's Gospel: although the story of the anointing of Jesus' feet will be told later in the Gospel, the Evangelist assumes that the readers already know of this account. It tells us something about the love between these sisters and brother and Jesus.

Therefore the sisters sent to Him, saying, "Lord, behold, he whom You love is sick." When Jesus heard that, He said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified through it." Again there is emphasis on the love between this family and Jesus. This occasion will be for the glory of God, for the final sign of Jesus' ministry, a revelation of God's grace in the world.

Now Jesus loved Martha and her sister and Lazarus. So, when He heard that he was sick, He stayed two more days in the place where He was. Then after this He said to the disciples, "Let us go to Judea again." And again, this time explicitly, John teaches us of the great love between Martha, Mary, Lazarus and Jesus. Jesus stays two more days because Lazarus' death will be for a sign of God's presence, a revelation of God. Going to Judea means danger of the temple authorities who seek to kill Him.

The disciples said to Him, "Rabbi, lately the Jews sought to stone You, and are You going there again?" We remember that in John's Gospel, the term "the Jews" is used to denote the leadership in the temple who oppose Jesus, and their followers. Everyone in this Gospel story is a Jew, including the family of Lazarus and Jesus' disciples.

Jesus answered, "Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. But if one walks in the night, he stumbles, because the light is not in him." Jesus has already said that "As long as I am in the world, I am the light of the world." Therefore one thing we can conclude from this saying is that it is about walking in the light of His faith, His divine union with the Father, and His human acceptance of the will of the Father. He has all along said that His death is in His control, His power. John's Gospel has told us on more than one occasion that though the authorities have sought to seize Him, His hour had not yet come.

These things He said, and after that He said to them, "Our friend Lazarus sleeps, but I go that I may wake him up." Then His disciples said, "Lord, if he sleeps he will get well." However, Jesus spoke of his death, but they thought that He was speaking about taking rest in sleep. Then Jesus said to them plainly, "Lazarus is dead. And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him." Then Thomas, who is called the Twin, said to his fellow disciples, "Let us also go, that we may die with Him." My study bible points out that sleep is often used to signify death. It also adds, "Thomas, if not with full understanding, speaks the truth: dying with Christ, in baptism and sometimes in martyrdom, will become the seal of Christian discipleship."

The stage is set for Jesus' final miracle or sign in John's Gospel, the raising of His good friend Lazarus. Lazarus is a powerful figure in the Gospel, not for his presence, but because of what will happen through his death and raising by Jesus. He is a good friend, a beloved friend, as we have read already and will read further along in this story. John the Evangelist doesn't just use the word friend, but also love. These people are great friends of Jesus, ones whom He loves, and they love Him. So our Evangelist is giving us the image of family - not by blood but by affection, by love. John is the one, the beloved disciple, who will be declared Mary's son by Jesus upon the Cross. I think it's really important that we understand the power of love in this Gospel, which is always present. John is the one who will also declare that God is love. So, before we go any further, let us stop and look at these people. They're only a handful of people, a small family of two sisters and a brother, and Jesus who loves them, and they love Him. But they are all linked in the greatest of stories, of dramas, one that will live for thousands of years in the hearts of others who love them. Thomas, in today's reading, doesn't quite understand, but we can hear also his love and his passion for his great Friend, and through Him, "our friend" Lazarus. Let us remember this love, and understand its root. It's the foundation for all that is to come, and what will unfold through God's love and its shared power in the world. Let us remember the foundation of faith.