Now when the sixth hour had come, there was darkness over the whole land until the ninth hour

 

 Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  And Jesus cried out with a loud voice, and breathed His last.  Then the veil of the temple was torn in two from top to bottom.  So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"  

 

- Mark 15:33–39 

 

Yesterday we read that, after His trial before Pilate, they brought Jesus to the place Golgotha, which is translated, Place of a Skull.  Then they gave Him wine mingled with myrrh to drink, but He did not take it.  And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.  Now it was the third hour, and they crucified Him.  And the inscription of His accusation was written above: THE KING OF THE JEWS.  With Him they also crucified two robbers, one on His right and the other on His left.  So the Scripture was fulfilled which says, "And He was numbered with the transgressors."  And those who passed by blasphemed Him, wagging their heads and saying, "Aha!  You who  destroy the temple and build it in three days, save Yourself, and come down from the cross!"  Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others; Himself He cannot save.  Let the Christ, the King of Israel, descend now from the cross, that we may see and believe."  Even those who were crucified with Him reviled Him.

 

  Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  The sixth hour to the ninth hour correspond to the hours between noon and three o'clock in the afternoon, the peak time of sun and heat.  My study Bible directs us to Zechariah 14:6-7; Amos 8:9.  These prophets write of the darkness that overcomes Israel.

 

 And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  Here Jesus is praying Psalm 22; His words begin the first verse of the psalm.  Without reading the rest of the psalm, Christ's cry of "Why have You forsaken me?" could be misunderstood as a cry of despair.  But we should understand that, as Christ took on our human nature, He experiences our alienation from God in His humanity, knowing our suffering and distress, but He does not despair.  He speaks these words in the name of humanity, my study Bible explains, completely identifying with us in our condition.  In His divinity, however, He is never forsaken by the Father.  The whole of Psalm 22 is a vivid picture of the Crucifixion, but it ends with the note of salvation before the Lord.

 

And Jesus cried out with a loud voice, and breathed His last.   Christ's death on the Cross is voluntary to the very end, my study Bible says, for even on the Cross, His life could not be taken from Him against His will.  Jesus accepts death on the Cross neither to receive the Father's punishment on our behalf, nor to satisfy the Father's need for blood-justice (as if God would demand such things), but so that by entering death as the divine Son of God, He can destroy the last enemy -- which is death itself (1 Corinthians 15:20-28).  My study Bible comments that Christ accepts human nature in order to sanctify human nature; He accepts our weakness in order to make us strong; He takes on our sin in order to free us from sin; He suffers in order to transfigure suffering; and He enters death in order to destroy it.

 

  Then the veil of the temple was torn in two from top to bottom.  My study Bible comments that the veil that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and man.  Christ's death, it says, opens the way into the presence of God for all people, giving people access to that which is the most holy of all:  God Himself.  In many Orthodox churches, there is a curtain between the altar and the nave which is drawn open during liturgical services to emphasize that communion with God, which was at one time sealed off from humanity, is now available to all who approach in faith. 

 

 So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"  The centurion is a Gentile.  As he observes what happens, my study Bible says that he realizes that Jesus has dominion over nature, and therefore acknowledges Him as the Son of God.  In the tradition of the Church he is known as St. Longinos.

 

 This centurion, a Gentile (as my study Bible points out) is perhaps the first evidence we get of the appeal of Christ to the pagan Gentiles.  Although Christ Himself said that He was sent only to the "lost sheep of the house of Israel," and He instructed His disciples similarly in their first missionary journey (see Matthew 10:6; 15:24), what we see at this juncture is the obvious appeal to one so representative of the Gentiles as this centurion.  He has eyes to see and ears to hear -- for him, as my study Bible says -- the effects of Christ at His death are obvious, so that he declares, "Truly this Man was the Son of God!"  The pagan centurion is able to see what those hard-hearted men in the religious leadership have steeled themselves against seeing.  He doesn't share their hatred or venom against One so truly graced and holy that all they can do is fight against Him so that He won't be recognized, and the people seek Christ instead of themselves as leaders.  St. Mark tells us something else that a Gentile perceives which others of the "lost sheep of the house of Israel" do not see, and that is Pilate's sharp awareness of motives among the religious leaders.  In Wednesday's reading, the text told us that Pilate "knew that the chief priests had handed Him over because of envy."  Pilate is able to see what the people, stirred up against Jesus by the chief priests, cannot.  These are just hints in the Gospels of the times that are to come, when Gentiles, who have not hardened their hearts against the coming of the Lord in the Person of Jesus, begin to grasp the divine which is far beyond what their pagan faith can give them.  Perhaps it's true that, having been given so much, we are also free to reject so much, and refuse to open our ears and eyes to the manifestation and fulfillment of prophecy in a form we did not expect, and do not necessarily want.  Perhaps the darkness that was over the whole of the land as Christ begins to die is the dying of the light, manifest in nature.  It covers the land as the people sit in darkness, in a blindness to the light that is rejected here.  But as the light begins to dawn again, others begin to be enlightened, illumined with the comprehension of Christ.  And this, too, is the fulfillment of the prophesy of Isaiah:  "The people who walked in darkness have seen a great light; Those who dwelt in the land of the shadow of death, upon them a light has shined."   It is, after all, Jesus Himself who tells us, as reported in all four Gospels, that "a prophet is not without honor except in his own country, among his own relatives, and in his own house" (Mark 6:4).  However, we should not discount the thousands of Jews who become His followers as well. See, for example, Acts 2, and the thousands who respond to St. Peter's sermon the day of Pentecost.  Perhaps the lesson we take from today's reading, sad as it is in certain very tragic ways for us, is that God's ways are not necessarily our ways, that God does not conform to our expectations, but it is we who always must be prepared for God, as a light that breaks through our own darkness.  In St. John's Gospel, Jesus tells Nicodemus that there are those who prefer their darkness to the light (John 3:19).  Let us be prepared for the light that comes in forms we don't expect, and to accept that God's ways are not always our ways (Isaiah 55:8), so that we might look around and truly see ourselves.  

 

 

 

 

Father, "into Your hand I commit My spirit"

 

 Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour.  Then the sun was darkened, and the veil of the temple was torn in two.  And when Jesus had cried out with a loud voice, He said, "Father, 'into Your hand I commit My spirit.'" Having said this, He breathed His last.  

 

So when the centurion saw what had happened, he glorified God, saying, "Certainly this was a righteous Man!"  And the whole crowd who came together to that sight, seeing what had been done,  beat their breasts and returned.  But all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things. 

 

Now behold, there was a man named Joseph, a council member, a good and just man.  He had not consented to their decision and deed.  He was from Arimathea, a city of the Jews, who himself was also waiting for the kingdom of God.  This man went to Pilate and asked for the body of Jesus.  Then he took it down, wrapped it in linen, and laid it in a tomb that was hewn out of the rock, where no one had ever lain before.  That day was the Preparation, and the Sabbath drew near.  And the women who had come with Him from Galilee followed after, and they observed the tomb and how His body was laid.  Then they returned and prepared spices and fragrant oils.  And they rested on the Sabbath according to the commandment.  

 

- Luke 23:44–56

 

On Saturday, we read that there were also two others, criminals, who were led with Jesus to be put to death.  And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left.  Then Jesus said, "Father, forgive them, for they know not what they do."  And they divided His garments and cast lots.  And the people stood looking on.  But even the rulers with them sneered, saying, "He saved others; let Him save Himself if He is the Christ, the chosen of God."  The soldiers also mocked Him, coming and offering Him sour wine, and saying, "If You are the King of the Jews, save Yourself."  And an inscription also was written over Him in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS. Then one of the criminals who were hanged blasphemed Him, saying, "If You are the Christ, save Yourself and us."   But the other, answering, rebuked him, saying, "Do you not even fear God, seeing you are under the same condemnation?  And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong."  Then he said to Jesus, "Lord, remember me when You come into Your kingdom."  And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise."

 

  Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour.  Then the sun was darkened, and the veil of the temple was torn in two. The sixth hour is noon, and the ninth hour corresponds to approximately 3:00 in the afternoon.  We see that the very rhythm of creation is disturbed in this murder of its Creator.  Regarding the veil of the temple, my study Bible comments that the veil that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and human beings.  Christ's death, it says, opens the way into the presence of God for all people, giving people access to that which is most holy of all:  God Himself.  In many Orthodox churches, there is a curtain between the altar and the nave which is drawn open during liturgical services in order to emphasize that communion with God, which was at one time sealed off from humanity, is now available to all who approach in faith. 

 

 And when Jesus had cried out with a loud voice, He said, "Father, 'into Your hand I commit My spirit.'"  Having said this, He breathed His last.  My study Bible comments that Jesus does not have His life taken from Him, but will voluntarily commit it to the Father.  His was the first human soul not to be taken to Hades.  Instead, Jesus gives His soul freely to the hands of God.  So, therefore, He frees all of humanity from the grip of death.  Jesus' death is a reconciliation of humankind to God, not through satisfaction of a need for blood-justice as some might teach, but by causing all aspects of our corrupt human nature to be transformed -- for whatever divinity touches is healed.  My study Bible says that Christ accepts human nature in order to sanctify human nature.  Christ accepts our weakness in order to make us strong; He takes on our sin in order to free us from sin; He suffers in order to transfigure suffering; and He enters death in order to destroy it (1 Corinthians 15:20-28).  Jesus is quoting from Psalm 31:5; He is likely praying as the entire psalm is the story of the Crucifixion.  

 

 So when the centurion saw what had happened, he glorified God, saying, "Certainly this was a righteous Man!"  And the whole crowd who came together to that sight, seeing what had been done,  beat their breasts and returned.  But all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things.  My study Bible cites St. Cyril of Alexandria, who reflects on the conversion of the centurion as follows:  "Observe that no sooner had Christ endured the Passion on the Cross for our sakes than He began to win many unto knowledge of the truth."

 

 Now behold, there was a man named Joseph, a council member, a good and just man.  He had not consented to their decision and deed.  He was from Arimathea, a city of the Jews, who himself was also waiting for the kingdom of God.  This man went to Pilate and asked for the body of Jesus.  Then he took it down, wrapped it in linen, and laid it in a tomb that was hewn out of the rock, where no one had ever lain before.  If the apostles had buried Christ, my study Bible states, doubters could claim His body was simply hidden away.  Joseph of Arimathea, being both a council member and also a good and just man refutes any possibility of deception by the apostles.  Moreover, the spiritual significance of this tomb where no one had ever lain before is that Christ died a death unlike any person had ever died.  That is, a death without corruption, a death which leads to victory over the grave itself.  

 

 That day was the Preparation, and the Sabbath drew near.  And the women who had come with Him from Galilee followed after, and they observed the tomb and how His body was laid.  Then they returned and prepared spices and fragrant oils.  And they rested on the Sabbath according to the commandment.  Christ's rest in the tomb, my study Bible notes, fulfills the image of His birth in a cave (Luke 2:7) and reveals the ultimate purpose of Christ's coming into the world.  The faith of the women, my study Bible adds, while stronger than that of the disciples who are now in hiding, was still imperfect in that they prepared for the corruption of Christ's body.  Moreover, as God rested from His work of creation on the original Sabbath (Genesis 2:1-3), so now Christ rests from the work of the new creation on the Sabbath.  So, therefore, Christ gives the Sabbath its ultimate meaning, and He fulfills the Law even in death.  At Matins of Holy Saturday, the Orthodox hymn declares, "This is the most blessed Sabbath on which Christ sleeps in order to rise on the third day."

 

 We should note something a little subtle about the passages in today's reading.  Even though the unthinkable has happened, even though the world and all aspects of creation seem out of whack, upside down, there is a particular rhythm or cycle to what is happening.  It is more or less "upside down" that there was darkness all over the earth from noon until 3:00 P.M.  We're even told that then the sun was darkened, and the veil of the temple -- established to protect the people from the powerful holiness of God -- was torn in two.  Perhaps these words describe an eclipse, but ancient people knew what eclipses were, and there is clear evidence that astronomical knowledge was developed enough to know their cause.  Nonetheless, these events tell us about the creation that responds to what has just happened, and perhaps even more importantly, what is taking place.  For the powers of heaven are shaken.  Christ the Lord has died His human death and will ascend now to assume all power in heaven and on earth.  In the psalms we read, "The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge. There is no speech nor language where their voice is not heard.  Their sound has gone out through all the earth, and their words to the end of the world (Psalm 19:1-4).  When Jesus entered into Jerusalem, and His disciples shouted out in His Triumphal Entry, Jesus said to the offended religious leaders, "I tell you that if these should keep silent, the stones would immediately cry out" (Luke 19:40).   In the perspective of Scripture, all of creation forms a kind of icon of the Creator and the reality of the divine life, its purposes, its meanings.  Creation, in this sense, is alive with meanings and messages if we but could understand and hear.  So, as Jesus prophesied of the end times, there are signs in the sun on this occasion; moreover the very veil of the temple has been torn in two, symbolizing the opening of heaven to human beings through Christ's death on the Cross.  And then the rhythm of Creation is taking place.  Jesus dies on the day of Preparation, which we know as Good Friday.  And then the Sabbath comes, and He rests, even as His faithful followers, the women from Galilee, also oversee His resting place, the tomb, and then withdraw so they themselves abide by the Sabbath rule.  What we find, remarkably it seems, is the pattern and path of duty midst all of this upheaval.  Even the pattern of the Preparation and the Sabbath are asserted through the faith of Christ's followers.  Joseph of Arimathea, taking tremendous courage, goes to Pilate and asks for the body of Jesus.  Through his faith and generosity he wrapped Christ's body in linen, and donated an unused new tomb, hewn out of the rock, an expensive gift and honor indeed, unheard of for One who is crucified on a cross in the Roman system of punishments, and for One so ignominiously treated by His own nation and its religious leaders.  As my study Bible noted, Christ goes even as He was born as an infant, in a cave, and wrapped in swaddling.  And although the apostles are in hiding, the women observe the tomb, and prepare what is necessary for His burial:  the spices and fragrant oils.  Then as faithful duty in the rhythm of creation, and their humility before God, they rested on the Sabbath according to the commandment.  These powerful events teach us so much about faith, humility, and duty in the face of the unthinkable and shocking in our lives.  We still have a duty, a job to do.  We still honor God, and do what we know according to the commandments we know.  For Christ teaches us what we are to be about, and how we serve Him under all circumstances.  Let us remember our road, our truth, our life.  Jesus says, as His last words, "Father, 'into Your hand I commit My spirit,'" quoting from Psalm 31.  Ultimately we follow His lead, and commit all things to God's hand, for that is where we belong, too, regardless of what happens in the world around us. 

 

 

 

 

 

 

 

 

 

 

So the last will be first, and the first last. For many are called, but few chosen

 

 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent then into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."

 

- Matthew 20:1-16 

 

In yesterday's reading, Jesus was following up with His disciples regarding the rich young man who had come to Him seeking eternal life.  Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

 

"For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent then into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."  My study Bible explains that in this parable, the vineyard is life in this world.  The day refers both to the span of a single person's life, and also to the whole of human history.  The laborers, it says, are the people in every nation.  Each hour in this sense can refer to times in a person's life -- whether infancy, youth, adulthood, maturity, or old age.  There is a second meaning considering the span of history perspective, and in that idea this parable may refer to those called during the various covenants we know from Scripture:  with Adam, Noah, Abraham, Moses, and finally Christ.  My study Bible adds that God's generosity provides equal reward for both early and late comers.  It notes that Jesus teaches that the former should not be proud of their long service nor resent those who are called at the eleventh hour.  To the latecomers, then, Christ teaches that it is possible even in a short time or at the end of one's life to recover and inherit everything.  In the early Church, therefore, this message applied specifically to the Jews (who were the first-called) and the Gentiles (those who were called later).  In our time, this can be applied to those raised in the Church and also to those who find the Church later in life, both of whom receive an equal reward.  The renowned paschal sermon by St. John Chrysostom is based on this parable, as he applies it to the preparations of each person in approaching the paschal Eucharist.  

 

Today's parable comes to us in context of readings with the theme of sacrifice; that is, what do we sacrifice for the sake of the kingdom of God?  The rich young man who came to Christ asking what he must do for eternal life was asked to sell his possessions, give to the poor, and follow Christ -- then he would be "perfect."   Following this encounter, the disciples -- through Peter, who so frequently speaks for all -- said, "See, we have left all and followed You.  Therefore what shall we have?" (see yesterday's reading, above).  Jesus replied, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."  And Christ has followed this statement with the teaching of the parable in today's reading, about the laborers in the vineyard.  One thing He seems to make clear is that we should not expect a sort of worldly sense of work and reward  (or risk-reward, in modern investment terms) in equal measure.  In this economy of the Kingdom, all who labor, regardless of differing degrees of sacrifice and time, earn the same reward.  Jesus gives us a sense of this seemingly upside-down (by worldly standards) economy when He states flatly, "So the last will be first, and the first last.  For many are called, but few chosen."  He also makes it plain that this reward system is purely up to the wisdom and discretion of the owner, the Lord, and not up to the laborers.  The landowner says, "Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?"  The ultimate good is God, the Lord, the landowner.  Out of some sort of envy (is your eye evil?) comes the thinking that we know better, have a better idea how things should be run than God does.  But we, like the disciples, are to trust that all things are in the hands of God, and thus the ultimate good is in the judgment and discernment of God.  There may be things that are quire mysterious to us, like whether or not it is fair or just that those who sacrifice more receive the same ultimate reward or benefit of eternal life.  But the ultimate good is in the discernment of God -- and we who are called, in whatever way, need to understand that how we are called, and the "work" we are called to, is just that:  appropriate to us.  This is true even if we do not understand the why and the wherefore.  This parable reminds us that, after Job had his long-desired confrontation with the Lord, the Lord began to reply with these words:  "Where were you when I laid the foundations of the earth? Tell Me, if you have understanding. Who determined its measurements?  Surely you know! Or who stretched the line upon it? To what were its foundations fastened? Or who laid its cornerstone, when the morning stars sang together, and all the sons of God shouted for joy?"  (Job 38:4-7).  The vineyard owner is the One who told Isaiah, "For My thoughts are not your thoughts, nor are your ways My ways" (Isaiah 55:8).  This is an important theme throughout the whole of the Bible, and is expressed even in the ending to John's Gospel, in which Peter was given personal and explicit instruction three times. "Feed my lambs," said the Lord.  But then Peter asked, referring to John, "But Lord, what about this man?"  Christ replied to Peter, "If I will that he remain till I come, what is that to you?  You follow Me" (see John 21:15-25).  Therefore let us understand that, as we take up our own crosses (just as in that same passage from St. John's Gospel, St. Peter was warned by Christ that he would follow Him to his own cross), each one's own "labor" may be entirely different from the others.  Truly we may recall that St. John Chrysostom's commentary on the command Christ gives to the rich young man, to sell all that he has and give to the poor, is actually easier than following Christ in all things.  Life often does not seem fair -- and indeed, it is not.  But if we pay attention to the ways God will ask us to go forward, the things we will be asked to work at and perhaps to sacrifice, we just might find that all that we do in faith is in fact the remedy to the injustice we perceive.  All will receive the equal reward in God's sight, but not all will perform the same labors in life, and not every life or person will be exactly the same -- nor should we wish it to be.  "So the last will be first, and the first last.  For many are called, but few chosen." 

 

 

 

So the last will be first, and the first last. For many are called, but few chosen

 

 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."

 

- Matthew 20:1-16 

 

In Tuesday's reading, Jesus advised a rich young ruler who sought eternal life to sell all his possessions, give to the poor, and to follow Him.  But that young man went away dejected, as he had many possessions.  In yesterday's reading, we were told that Jesus said to His disciples, "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

 

  "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."  My study Bible explains this parable as follows.  It says that the vineyard is life in this world.  The day is a reference both to the span of an individual person's life, and also to the whole of human history.  The laborers are all the people in each nation.  Every hour can refer to times in a person's life -- such as infancy, youth, adulthood, maturity, or old age.  There is a second meaning as well concerning the span of history.  This may refer to those called during the covenants with Adam, Noah, Abraham, Moses, and finally Christ.  Interestingly, the hours at which people are called (third hour or 9:00 a.m.; sixth hour or noon; ninth hour or 3:00 p.m.) are all formal hours for prayer in the structure of traditional church services.  My study Bible adds that God's generosity provides an equal reward for both early and late comers.  Jesus is teaching that the former should not be proud of their long service nor resent those called at the eleventh hour.  To the latecomers, Jesus is teaching that it is possible within even a short time, or at the end of one's life, to recover and to inherit everything.  There is another framework in which we may read this parable as well.  In the early Church, my study Bible explains, this message applied specifically to the Jews (the first-called) and the Gentiles (those called later).  In our time, we can apply it to those raised in the Church and to those who find the Church later in life, both of whom receive an equal reward.  This parable is also the basis for St. John Chrysostom's renowned paschal sermon (read at the midnight Resurrection service in the Orthodox Church each year).  In that sermon, St. Chrysostom applied the parable to the preparations of each person in approaching the paschal Eucharist. 

 

In today's parable, the vineyard owner asks, "'Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."   These words are striking as they indicate the Lord's absolute sovereignty over the cosmos, and even over our lives.  The "rules" belong to God, the way salvation works and is decided also belongs to God, and so therefore, "The last will be first, and the first last.  For many are called but few chosen."  And clearly the Lord does the choosing.  Perhaps in the context of the parable, it's important to remember that Jesus is speaking to those who were the first called, the disciples, upon whose shoulders the rest of the Church and all those who would follow in faith would stand.  In that sense, their work began the earliest and was in some way possibly the heaviest or the hardest.  Their "heavy lifting" has stood us in good stead.  We and all who followed and will follow learn from them and have benefited from all that they established.  How could we read the Scriptures -- or even have Scriptures, for example, without the foundation laid by their work to begin with.  They did not have the resources we have available to us to begin their works of faith.  But of course, they had Christ, the vineyard owner, who directly called them.  But what of us, we who come later, even at the eleventh hour?  If we also become chosen for life in God's kingdom, we receive the same reward as do those first disciples.  And what of those who came before, such as Moses and Abraham?  It would seem that they were also called, and that somehow in the Lord's kingdom there is equal opportunity for the same reward.  We might not understand how the Lord's reckoning and judgment works, but we do understand that we are each -- no matter where we are, or who we are -- called to a purpose.  And this is not a purpose of our own choosing, but of God's choosing.  And therefore we each may receive the same reward.  For there is a job, an expectation, a potential for each of us, and it is the Lord who sets that bar, and who knows what that is.  It doesn't matter when we come into this activity, this work in the vineyard, but it does matter how we respond to what we're called, and when we're called.  In the end what matters is how the Lord calls us, and to what purpose, for God will do what God wishes with God's own things.  The landowner asks, "Or is your eye evil because I am good?"  An evil eye, we should understand, is one of malice born of envy.  This would seem to speak to the fallen angels, who could not accept the place God had for them, the humility to serve humankind, creatures made "a little lower than the angels" (Psalm 8:3-8).  It's a reminder to the disciples, and to us, of the humility we need to accept that perhaps we will do a different work than others, and yet receive the same reward for our own assignment; if necessary accepting that the last will be first, and the first last -- for many are called by the Lord, but few chosen.  For as Jesus says elsewhere, we are each called to take up our own cross (Luke 9:23).  An economist has commented on this parable that the equal payment to each one makes perfect economic sense for a project that requires different unique and complementary skills from each laborer, with each one's work essential for the ultimate product.  So let us accept and do our part, contributing to the whole of God's economy of salvation.  Let us find how we are called, and the humility to accept the way we might also be chosen. 

 

 

 

 

Truly this Man was the Son of God!

 

 Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  And Jesus cried out with a loud voice, and breathed His last.  Then the veil of the temple was torn in two from top to bottom.  So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"

 

- Mark 15:33–39 

 

 Yesterday we read that the Roman soldiers brought Jesus to the place Golgotha, which is translated, Place of a Skull.  Then they gave Him wine mingled with myrrh to drink, but He did not take it.  And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.  Now it was the third hour, and they crucified Him.  And the inscription of His accusation was written above:  THE KING OF THE JEWS.  With Him they also crucified two robbers, one of His right and the other on His left.  So the Scripture was fulfilled which says, "And He was numbered with the transgressors."  And those who passed by blasphemed Him, wagging their heads and saying, "Aha!  You who destroy the temple and build it in three days, save Yourself, and come down from the cross!"  Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others; Himself He cannot save.  Let the Christ, the King of Israel, descend now from the cross, that we may see and believe."  Even those who were crucified with Him reviled Him.

 

  Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.   The sixth hour is noon; the ninth hour is 3:00 in the afternoon.  This darkness comes at what is normally the peak hour of the sun's light.  It also happens in accordance with Scripture; see Zechariah 14:6-7; Amos 8:9.

 

 And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  Despite the misunderstanding of some of those who stood by, Christ is praying Psalm 22, which foretells the very details of the Crucifixion.  If we mistakenly take these words without the rest of the psalm, Christ's cry, "Why have You forsaken Me?" is misinterpreted as a cry of despair.  But we're to understand that Christ took on our nature, and therefore experiences our alienation from God in His humanity, my study Bible explains, and therefore knowing our suffering and distress, but He does not despair.  Jesus speaks these words, my study Bible notes, in the name of humanity.  He completely identifies with us in our condition, but in His divinity, He is never forsaken by God the Father.  

 

 And Jesus cried out with a loud voice, and breathed His last.  Matthew's Gospel reads that Christ "yielded up His spirit," therefore emphasizing the voluntary nature of His death.  My study Bible notes that even on the Cross, Christ's life could not be taken from Him against His will.  It explains that He accepts death on the Cross neither to receive the Father's punishment on our behalf, nor to satisfy the Father's need for blood-justice (as if God would demand such things), but so that by entering death as the divine Son of God, Christ can destroy this last enemy, which is death itself (1 Corinthians 15:20-28).  In Luke's version, Christ prays from Psalm 31:5 at this last moment, "Into Your hands I commit My spirit."

Then the veil of the temple was torn in two from top to bottom. My study Bible explains that the veil that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and human beings.  Christ's death opens the way into the presence of God for all people, thereby giving people access to that which is most holy of all:  God.  In many Orthodox churches, there is a curtain between the altar and the nave which is drawn open during liturgical services in order to emphasize that communion with God, which was at one time sealed off from human beings, is now available to all who approach in faith.  

 

 So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"  The centurion is a Gentile, but recognizes the dominion of Christ over nature according to my study Bible, and therefore acknowledges Him as the Son of God.  In the tradition of the Church, this soldier is known as St. Longinos.

In Mark's chapter 13, when Jesus prophesies to His disciples about end times, and particularly about His return (or Second Coming), He tells them, "But in those days, after that tribulation, the sun will be darkened, and the moon will not give its light; the stars of heaven will fall, and the powers in the heavens will be shaken." We might note how these powers of heaven are shaken after that tribulation, and just prior to His return "with great power and glory."  See Mark 13:24-27.  Here in Mark's Gospel, these powers of heaven give evidence of being shaken, after Christ's great tribulation of crucifixion, and just before His spirit leaves the world.  Then the veil of the temple was torn in two from top to bottom expressing the opening of heaven at His death -- Christ will return to God the Father, but in Resurrection will carry His humanity with Him.  Everything is completed in terms of His worldly life, so that we in turn may also rise with Him, and be gathered together by the angels "from the four winds, from the farthest part of earth to the farthest part of heaven" as His prophesy from chapter 13 tells us.  In the early Church, this was understood as the way we see the Crucifixion, as Christ taking on all the conditions and experience of humanity, so that humankind may be in turn raised with Him.  In his commentary titled "On the Incarnation," St. Athanasius (c. 296–373, Bishop of Alexandria) famously writes, "For the Son of God became man so that we might become God," and this is his meaning.  St. Gregory of Nazianzus (325-390, Archbishop of Constantinople), another pillar and theologian of the early Church, wrote, "For that which He has not assumed He has not healed; but that which is united to His Godhead is also saved."  If we are to understand Christ's Crucifixion and Resurrection, and His human life as well as His suffering, we need to take these two great sayings together, for they sum up for us what is happening as we read today's passage.  Christ entered the world, suffered together with us, even as One most sinful, dying a condemned person's most punishing sentence, but offers us His divinity to heal all that He assumed in His humanity, making it possible -- tearing that veil of the curtain that separates us from God -- so that we might be risen with Him.  This is not magic, and it is not automatic, and neither is it only about a promise for the future -- but it comes through our participation in Christ's life as offered to us through the sacraments of the Church, through faith, and through the power of God at work in us and in the world.  We become a part of His communion.  But it was made possible through His Passion, death, and Resurrection.  If we want to understand an answer to a fallen world, this is God's answer given to us.  Christ's willing sacrifice, to become fully human in this sense, while remaining divine, is an invitation of love for each one of us to be a part of His life, His family.  It enables us to be in communion so that we might participate fully in His life.  This does not mean we don't have to live as faithful Christians, but it implies the opposite:  that we participate in our faith through lives of service and devotion, living as He taught us to live, so that we may truly be with Him, even to an eternal life.  Let us consider the wisdom that founded our Church when it was one, for all of us, in one communion in Christ.  For even the centurion who stood at the foot of the Cross now becomes a part of that communion.

 

 

 

For many are called, but few chosen

 

 "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth  hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."

 

- Matthew 20:1-16 

 

Yesterday we read that Jesus said to His disciples (after the encounter with the rich young ruler), "Assuredly, I say to you that it is hard for a rich man to enter the kingdom of heaven.  And again I say to you, it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  When His disciples heard it, they were greatly astonished, saying, "Who then can be saved?"  But Jesus looked at them and said to them, "With men this is impossible, but with God all things are possible."  Then Peter answered and said to Him, "See, we have left all and followed You.  Therefore what shall we have?"  So Jesus said to them, "Assuredly I say to you, that in the regeneration, when the Son of Man sits on the throne of His glory, you who have followed Me will also sit on twelve thrones, judging the twelve tribes of Israel.  And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name's sake, shall receive a hundredfold, and inherit eternal life.  But many who are first will be last, and the last first."

 

  "For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard.  Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard.  And he went out about the third hour and saw others standing idle in the marketplace, and said to them, 'You also go into the vineyard, and whatever is right I will give you.'  So they went.  Again he went out about the sixth and the ninth  hour, and did likewise.  And about the eleventh hour he went out and found others standing idle, and said to them, 'Why have you been standing here idle all day?'  They said to him, 'Because no one hired us.'  He said to them, 'You also go into the vineyard, and whatever is right you will receive.'  So when evening had come, the owner of the vineyard said to his steward, 'Call the laborers and give them their wages, beginning with the last to the first.'  And when those came who were hired about the eleventh hour, they each received a denarius.  But when the first came, they supposed that they would receive more; and they likewise received each a denarius.  And when they had received it, they complained against the landowner, saying, 'These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.'  But he answered one of them and said, 'Friend, I am doing you no wrong.  Did you not agree with me for a denarius?  Take what is yours and go your way.  I wish to give to this last man the same as to you.  Is it not lawful for me to do what I wish with my own things?  Or is your eye evil because I am good?'  So the last will be first, and the first last.  For many are called, but few chosen."  In this parable, my study Bible explains, the vineyard is life in this world.  The day refers both to the span of a single person's life and to the whole of human history.  The laborers are all the people in every nation.  Each hour can refer to the times in a person's life, whether infancy, youth, adulthood, maturity, or old age.  It also has a second meaning in the span of history, referring to those called during the covenants with Adam, Noah, Abraham, Moses, and finally Christ.  God's generosity provides equal reward for both early and late comers.  According to my study Bible, Jesus teaches that the former should not be proud of their long service, nor should they resent those who are called at the eleventh hour.  (No doubt this parable is the source of the expression "the eleventh hour.")  To the latecomers, He teaches that it is possible even in a short time, or at the end of one's life, to recover and inherit everything.  For the early Church, this message would have applied specifically to the Jews (who are the first-called) and the Gentiles (those called later).  Today, it can be applied to those raised in the Church and to those who find the Church later in life, both of whom receive an equal reward.  There is a famous paschal sermon by St. John Chrysostom, repeated every year at Easter/Pascha in the Orthodox Church, which is based on this parable, and applying its teachings to the preparations of each person in approaching the paschal Eucharist.  

What is it to be too late?  What does it mean to be too late in the context of the parable?  There is a saying that the only unforgiven sin is the one that remains unrepented.  The image of the workers who want to work and the One who calls them is an image of the will, somehow.  What is our desire?  What is our calling?  This is related directly to the final statement by Jesus here, that many are called but few chosen.  There are those who desire the work, and many are called to it -- but it is the ones chosen who have the true desire to serve.  Let us remember that today's parable comes on the tails of the encounter with the rich young ruler, whom Christ loved, and desired to know what he must do to find eternal life.  Christ told him he had done all things well (followed the commandments), but that if he wanted to be perfect, he should sell all that he had and give to the poor, and then follow Christ.  This is a radical teaching about changing one's life, starting from zero, and allowing Christ to build up our lives.  And so we can see a similar pattern in the parable which is given to Christ's disciples:  the usual rules of accumulation and reward do not apply in this Kingdom.  It is all about serving, and it is God who sets the terms.  One is not greater than the other; what is important is simply to answer the call -- and it is even more rare to be chosen, to be one of those who can accept the way of God, whose thoughts are not our thoughts and whose ways are not our ways (see Isaiah 55:8-9).   For we all have our assumptions about the ways that life should work, what is good and what is not good.  But, as we read in Isaiah, God proclaims, "For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts." In a modern time, there are those who seek their way to God, and may change churches and even religions throughout their lives.  But ours is not to judge.  God always calls, and our choice is simply to answer and hope to be chosen.  For to be chosen means accepting God's way for us and dwelling in His Kingdom, learning God's ways.  The Lord justly gives to all "their single denarius," notes St. Cyril of Alexandria, meaning the grace of the Spirit, perfecting the saints in conformity with God, impressing the heavenly stamp on their souls and leading them to life and immortality.  When we find ourselves wondering why life is one way and not another, let us turn to the parable and consider that we are being shaped for God's work and God's image for us, something far beyond our own capacity to decide alone.

 

 

 

 

 

 

Now when the sixth hour had come, there was darkness over the whole land until the ninth hour

 

 Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  And Jesus cried out with a loud voice, and breathed His last.  Then the veil of the temple was torn in two from top to bottom.  So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"

 

- Mark 15:33–39 

 

Yesterday we read that Jesus was brought to the place Golgotha, which is translated, Place of a Skull.  Then they gave Him wine mingled with myrrh to drink, but He did not take it.  And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.  Now it was the third hour, and they crucified Him.  And the inscription of His accusation was written above: THE KING OF THE JEWS.With Him they also crucified two robbers, one on His right and the other on His left.  So the Scripture was fulfilled which says, "And He was numbered with the transgressors."  And those who passed by blasphemed Him, wagging their heads and saying, "Aha!  You who destroy the temple and build it in three days, save Yourself, and come down from the cross!"   Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others; Himself He cannot save.  Let the Christ, the King of Israel, descend now from the cross, that we may see and believe."  Even those who were crucified with Him reviled Him.

 

Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  The sixth hour is noon, the ninth hour is about three o'clock in the afternoon.  See Zechariah 14:6-7, Amos 8:9.

 

 And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Jesus is praying Psalm 22, which foretells even the details of the Crucifixion.  Without the rest of the psalm, Jesus' cry, "My God, My God, why have You forsaken Me?" could be misinterpreted to be a cry of despair.  Since Christ took on our nature, my study Bible says, Jesus experiences our alienation from God in His humanity, knowing our suffering and distress, but He does not despair.  He speaks these words in the name of humanity, completely identifying with us in our condition, for in His divinity, He is never forsaken by the Father.  

Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  It's interesting as always to note that the Gospels report people misunderstanding Christ; in this case mis-hearing Him and giving a false interpretation to the words they think He says. 

And Jesus cried out with a loud voice, and breathed His last.   My study Bible notes that Christ's death was voluntary to the very end, for even on the Cross, His life could not be taken from Him against His will.  It explains that Christ accepts death on the Cross neither to receive the Father's punishment on our behalf, nor to satisfy the Father's need for blood-justice (as if God would demand such things), but so that by entering death as the divine Son of God, He can destroy this last enemy, which is death itself (1 Corinthians 15:20-28).   Whatever divinity touches is healed:  Christ accepts human nature in order to sanctify human nature, He accepts our weakness in order to make us strong, He takes on our sin in order to free us from sin, He suffers in order to transfigure suffering, and He enters death in order to destroy death.  He will be the first human soul not to be taken to Hades; instead His soul is freely given into the hands of God -- therefore Christ frees all of humanity from death's grip.  In transforming every aspect of human nature, we are reconciled to God and thus healed.

Then the veil of the temple was torn in two from top to bottom.  My study Bible explains that the veil which separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and man.  It says that Christ's death opens the way into the presence of God for all people, therefore giving access to that which is most holy of all:  God.  In many Orthodox Churches, there is a curtain between the altar and the nave which is drawn open during liturgical services in order to emphasize that this communion with God, which was at one time sealed off from humanity, is now available to all who approach in faith.  

So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"  According to my study Bible, the centurion, who is a Gentile, realizes that Jesus has dominion over nature, and therefore acknowledges Him as the Son of God.  Tradition knows this soldier as St. Longinos.

What does it mean to be transformed, to be healed by Christ?  My study Bible speaks of this healing by transformation by saying:  Christ accepts human nature in order to sanctify human nature, He accepts our weakness in order to make us strong, He takes on our sin in order to free us from sin, He suffers in order to transfigure suffering, and He enters death in order to destroy death.  We can experience this sanctification through prayer, and throughout our lives, by taking each struggle and each difficulty to Christ, by seeking God's way for our lives and our choices in this way.  After a lengthy period of such experience, I can say that I believe I have been changed through this process -- that is, led through repentance, or "change of mind," which the Greek word for repentance literally means.  My beliefs and patterns of thinking are completely different from what they were decades ago.  And as life has baffled my expectations in numerous ways, and so frequently that I don't often feel I can see the forest for the trees, this prayer life has led me through the puzzling experiences of life, giving me strength to cope with disappointments, and hope for unforeseen difficulties that my own limited experience had not supplied me with knowledge sufficient to address.  In suffering from such setbacks and baffling outcomes, and the disappointments and heartache encountered therein, I was given meaning to suffering through the practice of forgiveness and of seeking God's way to respond to hurtful people and circumstances.  This is transformation indeed, and a way through darkness, through difficult and limited paths and options for response.  Christ has brought me through problems I did not know how to address, and which conventional response -- or giving in to passions like despair or anger or outrage or envy -- would have resulted in an even worse problem for myself, and an inner nature marred by sin on top of sin.  It has been for me a prayer life fully of salvation, and I can put no other solution or responsible suggestion for the source of salvation in all of the above circumstances except the faith and love of Christ (and by extension, the Father and the Spirit, and all the saints, who always accompany Christ).  It is this consistent love which has never failed, has not condemned but helped, shown me the way, taught me how to live in my still-limited fashion, given me knowledge and a small amount of wisdom, and always corrected in an environment which surrounded me with deep love.  There is no getting around it nor escaping this love, this explanation for survival through very difficult circumstances for which, of myself alone, I could not imagine a way through, and that is my testimony.  As for the final enemy, which is death, I certainly cannot say I have experienced that yet (!), but in effect, if we look carefully at our lives, I can say with many others that I have been through crucifixions of a sort, that reminded me I needed to learn some things, and that I needed to change some things about myself or about the circumstances of my life and relationships with others -- and that once again, it was only the way of the Cross that could provide me with that hope and that outcome, and His way and truth and life to follow.  This is my testimony of my experience of salvation, which I consider to be ongoing, for faith is a journey -- but it is our Lord who provides the road (which is the literal meaning of the word for "the way" in Greek -- ὁδὸς/odos).  We are all on a road somewhere, and sometimes we may feel ourselves being crucified, but He has led the way, and asks us to take up our own crosses.  With Him, we may hope in Resurrection in all things and all ways, for this is truly our salvation -- even when we, too, may experience darkness in broad daylight.

 

Certainly this was a righteous Man!

 Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour.  Then the sun was darkened, and the veil of the temple was torn in two.  And when Jesus had cried out with a loud voice, He said, "Father, 'into Your hands I commit My spirit.'"  Having said this, He breathed His last.  So when the centurion saw what had happened, he glorified God, saying, "Certainly this was a righteous Man!"  And the whole crowd who came together to that sight, seeing what had been done, beat their breasts and returned.  But all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things.

Now behold, there was a man named Joseph, a council member, a good and just man.  He had not consented to their decision and deed.  He was from Arimathea, a city of the Jews, who himself was also waiting for the kingdom of God.  This man went to Pilate and asked for the body of Jesus.  Then he took it down, wrapped it in linen, and laid it in a tomb that was hewn out of the rock, where no one had ever lain before.  That day was the Preparation, and the Sabbath drew near.  And the women who had come with Him from Galilee followed after, and they observed the tomb and how His body was laid.  Then they returned and prepared spices and fragrant oils.  And they rested on the Sabbath according to the commandment.

 

- Luke 23:44–56

 

On Saturday, we read that there were also two others, criminals, led with Jesus to be put to death.  And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left.  Then Jesus said, "Father, forgive them, for they do not know what they do."  And they divided His garments and cast lots.  And the people stood looking on.  But even the rulers with them sneered, saying, "He saved others; let Him save Himself if He is the Christ, the chosen of God."  The soldiers also mocked Him, coming and offering Him sour wine, and saying, "If You are the King of the Jews, save Yourself."  And an inscription also was written over Him in letters of Greek, Latin, and Hebrew:  THIS IS THE KING OF THE JEWS.  Then one of the criminals who were hanged blasphemed Him, saying, "If You are the Christ, save Yourself and us."  But the other, answering, rebuked him, saying, "Do you not even fear God, seeing you are under the same condemnation?  And we indeed justly, for we receive the due reward of our deeds; but this Man has done nothing wrong."  Then he said to Jesus, "Lord, remember me when You come into Your kingdom."  And Jesus said to him, "Assuredly, I say to you, today you will be with Me in Paradise."

 

 Now it was about the sixth hour, and there was darkness over all the earth until the ninth hour.  Then the sun was darkened, and the veil of the temple was torn in two.   These are natural indicators of a strange, upside-down, evil time, in which incomprehensible violence is done to what is essentially good.  The sixth hour is noon, a time when the sun is highest and brightest in the sky, and casts no shadows but those immediately under objects, but there is darkness over all the earth until the ninth hour (3:00 PM), throughout what is normally the brightest period of the day.  My study Bible reminds us that the veil that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and man.  Christ's death opened the way, it says, into the presence of God for all people, and giving access to that which is most holy of all:  God.  In many Orthodox churches, there is a curtain drawn between the altar and the nave which is drawn open during liturgical services, in order to emphasize that communion with God, which was at one time sealed off from humanity, is now available to all who approach in faith.

And when Jesus had cried out with a loud voice, He said, "Father, 'into Your hands I commit My spirit.'"  Having said this, He breathed His last.  My study Bible comments that Jesus does not have His life taken from Him, but He will voluntarily commit it to the Father.  Christ's soul was the first human soul not to be taken to Hades, my study Bible explains.  Instead, it was freely given into the hands of God.  Therefore, Christ frees all of humanity from death's grip.  His death reconciles humankind to God, not by satisfying the Father's need for blood-justice as some might teach, but by causing every aspect of our corrupt human nature to be transformed -- for whatever is touched by divinity is healed.  Christ accepts human nature in order to sanctify human nature; He accepts our weakness in order to make us strong; He takes on our sin in order to free us from sin; He suffers in order to transfigure suffering; and He enters death in order to destroy it (1 Corinthians 15:20-28).  Jesus voluntarily enters death as the divine Son of God, and thereby can destroy the last enemy, which is death itself.

 

So when the centurion saw what had happened, he glorified God, saying, "Certainly this was a righteous Man!"  And the whole crowd who came together to that sight, seeing what had been done, beat their breasts and returned.  But all His acquaintances, and the women who followed Him from Galilee, stood at a distance, watching these things.  My study Bible cites the commentary of St. Cyril of Alexandria regarding the conversion of the centurion.  St. Cyril writes:  "Observe that no sooner had Christ endured the Passion on the Cross for our sakes than He began to win many unto knowledge of the truth."  Let us all note the faithfulness of His acquaintances, and specifically of the women mentioned who followed Him from Galilee.

Now behold, there was a man named Joseph, a council member, a good and just man.  He had not consented to their decision and deed.  He was from Arimathea, a city of the Jews, who himself was also waiting for the kingdom of God.  This man went to Pilate and asked for the body of Jesus.  Then he took it down, wrapped it in linen, and laid it in a tomb that was hewn out of the rock, where no one had ever lain before.   My study Bible remarks that if the apostles had buried Christ, doubters could claim His body was simply hidden away.  But Joseph, being both a council member, and a good and just man, refutes any possibility that Christ's body was deceptively hidden by the apostles.  It notes that the spiritual significance of a tomb where no one had ever lain before is that Christ died a death unlike any person who had ever died:  a death without corruption, and one leading to victory over the grave itself. 

 

That day was the Preparation, and the Sabbath drew near.  And the women who had come with Him from Galilee followed after, and they observed the tomb and how His body was laid.  Then they returned and prepared spices and fragrant oils.  And they rested on the Sabbath according to the commandment.  My study Bible says that Christ's rest in the tomb fulfills the image of His birth in a cave (Luke 2:7), and also reveals the ultimate purpose of His coming.  The faith of the women, while stronger than that of the hiding disciples, is still imperfect in the sense that they prepared for the corruption of Christ's body.  Regarding the Sabbath:  My study Bible writes that, as God rested from the work of creation on the original Sabbath (Genesis 2:1-3), so now Christ rests from the work of the new creation on the Sabbath.  Therefore Christ gives the Sabbath its ultimate meaning, and fulfills the Law even in death.  An Orthodox hymn for Holy Saturday Matins declares, "This is the most blessed Sabbath on which Christ sleeps in order to rise on the third day."

Often we think of Christ on the Cross, alone, surrounded by enemies and those who hate Him, mock Him, even spit on Him (Matthew 26:67-38, 27:30).  But the text tells us that there are those who did not desert Him, there are those who mourn, even those who come to faith, such as the centurion who declares, "Certainly this was a righteous Man!"  The text tells us that the whole crowd came together and saw what had been done, and beat their breasts in a sign of grief, even repentance at the sinfulness of what has just taken place.  St. Cyril of Alexandria suggests that we make careful note that immediately after Christ endured His Passion, He began already to win many to the knowledge of the truth.  He suggests that those who beat their chests could not dare do anything more openly against their rulers, and reminds us that Christ said, "When I have been lifted up from the earth, I will draw all men to myself" (John 7:32).  And then there are those who are Jesus' acquaintances, and the women who've followed Him from Galilee, who watch from a distance.  St. Ephrem the Syrian writes that this is in fulfillment of Scripture:  "My neighbors stood far off" (Psalm 38:11).  But it is these women from Galilee who will come to the tomb to tend to His body.  Finally, we also read of the heroic bravery of Joseph of Arimathea.  This is a wealthy man, for such a tomb would have been extremely costly.  Moreover, he was notably a council member, whom the text tells us was a good and just man, also awaiting the kingdom of God.  It is so very important that we understand that there is no black and white underscoring of groups of people in this story.  The ultimate blame for the evil that has happened goes to spiritual forces of evil, to Satan, who works through the passions (such as envy and greed) of human beings, through our weaknesses, through our temptations.  But although the leaders have instigated this horrific death, we cannot say of the entire council that it is evil, as notably Joseph of Arimathea and Nicodemus are believers and faithful to Christ; here Joseph takes great courage to go openly to Pilate and ask for Christ's body, placing His body in a tomb never before used by anyone.  Some in the crowd beat their breasts in grief, just as the women of Jerusalem who wept while Christ was being led to the place of crucifixion.  There is nothing in the story of the Gospels that condemns one group or another -- however we want to name those groups -- as all bad, for each person has their own choice to make, and the Gospel gives us individuals of every stripe who boldly love Christ, including even the centurion at the Cross who declares Him to be a righteous Man, and will himself become known as a saint of the Church.  It is most important that we understand these things that are given to us in the Gospels, because any lesser observation is wrong, and the foundation of terrible error.  There is a quotation about good and evil found in The Gulag Archipelago, by Aleksandr Solzhenitsyn:  "Gradually, it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either — but right through every human heart — and through all human hearts."   Jesus speaks throughout the Gospels of the reality of the human heart:  our weaknesses and temptations, the passions we jealously guard, and our willingness to let these things go in order to live holy lives.  These individuals and every exception to every group tell us of the importance that we understand this struggle in the heart as our real calling, our true spiritual battle.  When we misplace that focus, all manner of error and tragedy can happen.  Although the religious leadership of the Jews would persecute the early Christians (and the man who would become St. Paul chief among persecutors), let us recall that every follower of Christ in the Gospels (with the possible exception of the centurion) was a Jew.  This is what we are taught and what we hold to our hearts, as we also grow in our faith --  as will the apostles, the early Church, and all the women in the text who've remained loyal to Him since the beginning in Galilee. 

Truly this Man was the Son of God!

 Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."  And Jesus cried out with a loud voice, and breathed His last.  Then the veil of the temple was torn in two from top to bottom.  So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!" 

- Mark 15:33-39

Yesterday we read that they brought Jesus to the place Golgotha, which is translated, Place of a Skull.  Then they gave Him wine mingled with myrrh to drink, but He did not take it.  And when they crucified Him, they divided His garments, casting lots for them to determine what every man should take.  Now it was the third hour, and they crucified Him.  And the inscription of His accusation was written above:  THE KING OF THE JEWS.  With Him they also crucified two robbers, one on His right and the other on His left.  So the Scripture was fulfilled which says, "And He was numbered with the transgressors."  And those who passed by blasphemed Him, wagging their heads and saying, "Aha!  You who destroy the temple and build it in three days, save Yourself, and come down from the cross!"  Likewise the chief priests also, mocking among themselves with the scribes, said, "He saved others; Himself He cannot save.  Let the Christ, the King of Israel, descend now from the cross, that we may see and believe."  Even those who were crucified with Him reviled Him.

  Now when the sixth hour had come, there was darkness over the whole land until the ninth hour.  And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is translated, "My God, My God, why have You forsaken Me?"  Some of those who stood by, when they heard that, said, "Look, He is calling for Elijah!"  Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to Him to drink, saying, "Let Him alone; let us see if Elijah will come to take Him down."   This sixth hour is noon; the ninth hour is 3:00 PM.  My study bible refers us to the prophesies of Zechariah and Amos (see Zechariah 14:6-7; Amos 8:9).   Jesus is praying Psalm 22, which foretells even the details of the Crucifixion.  If we take Jesus' words without the rest of the psalm, we would understand this only as a cry of despair.  But if we see Christ in His true identity, as both fully human and fully God, we understand Him to have taken on all of human nature, and here He experiences our alienation from God.  He therefore knows our suffering and distress, but He is not despairing.  These words, my study bible says, are spoken in the name of humanity, completely identifying with us in our condition, but in His divinity He is never forsaken by the Father.  It was prophesied that before the Messiah came into His Kingdom, Elijah would return first.  Jesus Himself referred to John the Baptist as Elijah, returned in spirit (see Matthew 17:12-13, Mark 9:11-13).

  And Jesus cried out with a loud voice, and breathed His last.  Then the veil of the temple was torn in two from top to bottom.  So when the centurion, who stood opposite Him, saw that He cried out like this and breathed His last, he said, "Truly this Man was the Son of God!"  Jesus' death on the Cross is voluntary to the very end, my study bible notes.  Even at until this point of death, His life could not be taken from Him against His will.  He accepts death on the Cross neither to receive punishment on our behalf, nor to satisfy the Father's need for blood-justice, my study bible says (for why would God demand this?), but so that entering death as the divine Son He can destroy the final enemy -- which is death itself (1 Corinthians 15:20-28).  It is the veil of the temple, torn in two from top to bottom, that tells us of the significance of this death on the Cross:  the veil was a symbol of the separation between God and man.   Christ's death opens up for all human beings the access to the most holy of all:  God Himself.  This centurion is identified by tradition as St. Longinos.

St. Longinos is an interesting character of the Gospels.  He has presumably seen the display of darkness from noon to 3:00 PM.  He has stood keeping watch directly opposite Christ.  One presumes that he has seen many crucifixions and many die on their cross.  But what the text tells us literally is that he watched as Christ breathed His last.  In the Greek, this word translated as "breathed His last" is ἐξέπνευσεν/exepneusen).  That word is interesting for us, because the word for breath, πνευνα/pneuma, also means "spirit."  He has watched Christ exhale His "spirit," so to speak.  The word here implies a deepening of the sense of voluntary giving up on the part of Christ.  The centurion has watched Him die -- as He cried out with a loud voice, He gave up His spirit to God.  One can imagine that this image of Christ, praying the psalm, accepting His death, giving up His spirit to the Father, marks a severely powerful way of dying, one that so impresses the centurion that he exclaims, "Truly this Man was the Son of God!"  In Luke's Gospel, we are told that at this very end Jesus was praying Psalm 31, saying, "Father, into Your hands I commit My spirit" (Luke 23:46).  It must be extremely hard for us to really imagine the gruesomeness of a death by crucifixion, especially the final moments of a man's life.  Psalm 22 gives us something of a description of what the effects of this sort of a death must be like:  "I am poured out like water, and all My bones are out of joint; My heart is like wax; it has melted within Me.  My strength is dried up like a potsherd,and My tongue clings to My jaws; You have brought Me to the dust of death."  But added to the physical effects of crucifixion are the torments of this time for Jesus, which the rest of the Psalm also describes well:  "Be not far from Me, for trouble is near; for there is none to help.  Many bulls have surrounded Me; strong bulls of Bashan have encircled Me. They gape at Me with their mouths, like a raging and roaring lion. . . . For dogs have surrounded Me; the congregation of the wicked has enclosed Me.  They pierced My hands and My feet; I can count all My bones.  They look and stare at Me. They divide My garments among them, and for My clothing they cast lots.  But You, O Lord, do not be far from Me; O My Strength, hasten to help Me!
Deliver Me from the sword, My precious life from the power of the dog.  Save Me from the lion’s mouth and from the horns of the wild oxen!"  And the next line of the psalm replies:  "You have answered Me. I will declare Your name to My brethren; in the midst of the assembly I will praise You."  To transcend everything on the Cross, to die as He did, surely impressed this centurion who has no doubt witnessed many scenes of death on Golgotha.  Once again we take careful note that Christ does not gloss over His human feelings; instead, He prays them.  Everything here is also a sacrament, a gift to God -- it is all given to the Father for His way.  To understand this scene it is necessary to know that Christ took on all of human nature so that it is all transfigured, even our experience of death.  This is the one way in which death has been defeated, so that He being lifted up, lifts all the rest of us with Him (see John 3:14-18, 12:32).  The reality of this transcendence and transfiguration lies in one place:  our faith.  We go through what the world does and will do, but we are saved with our faith.  We may be changed by all that we experience, and rightly so.  We learn lessons, we take strengths, we become more aware and alert.  It is He who has taught us to be shrewd as serpents and simple as doves (Matthew 10:16).  But through all things, we give up our experience even as a kind of sacrament to God, even as thanksgiving, we pray, we hold fast to the work of our faith -- and on the other end is transcendence, transfiguration, the life that persists through all things, the "lifting up" with Him that He promises us.