The stone which the builders rejected Has become the chief cornerstone. This was the LORD'S doing, and it is marvelous in our eyes

 

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

 

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

'The stone which the builders rejected 

Has become the chief cornerstone.

This was the LORD'S doing, 

And it is marvelous in our eyes'?"

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

 

- Mark 11:27—12:12 

 

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

 

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

 

 Then He began to speak to them in parables:  "A men planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others. Have you not even read this Scripture:  'The stone which the builders rejected has become the chief cornerstone. This was the LORD'S doing, and it is marvelous in our eyes'?" And they sought to lay hands on Him, but feared the multitude, for they knew He had spoken the parable against them.  So they left Him and went away.  In this parable, my study Bible explains, the man represents God the Father, and the vineyard refers to God's people.  The vinedressers are the religious leaders who were entrusted to care for the people.  Each servant sent by the owner stands for an Old Testament prophet who comes to call people back to God, while the one son, his beloved is a reference to Christ Himself.  When the Son is killed and cast out of the vineyard it may be understood various ways.  Christ was killed outside of Jerusalem, and He was crucified by foreign soldiers rather than those of His own "vineyard."  He was cast out by the religious leaders and rejected at His trial before Pilate.  The others who will later receive the vineyard are the Gentiles brought into the Church.  Jesus quotes Scripture from Psalm 118:22-23.

 

It's interesting to consider Christ's use of Scripture here, after He tells the parable of the Wicked Vinedressers.   Clearly the religious leaders -- as the text of the Gospel tells us -- understand that Jesus has told this parable against them.  But in quoting these verses from Psalm 118, Jesus is doing more.  He is the fulfillment of the Scripture; He is the stone which the builders rejected, and which will moreover become the chief cornerstone.  That is, He is the One who will determine the foundation of an entirely new "building" and one which will replace the old, although having been rejected by the builders.  In this sense, the Psalm forms a kind of prophecy, to be fulfilled through the spiritual history of the people, and we are meant to understand it this way.  In fact, our reading for today has many overtones of prophecy in it, as it begins by Jesus using the image of John the Baptist to demand an accountability on the part of the chief priests, scribes, and elders who question Him about His authority in the temple.   The suggestion of John the Baptist as a person of authority to practice his baptism comes from Jesus as a reminder to these religious leaders of the authority of a prophet.  John the Baptist was recognized throughout the Jewish communities as a holy man and treated with that kind of reverence.  Like the Old Testament prophets before him, he "spoke truth to power" as the modern saying goes, and was eventually martyred for criticizing the marriage of King Herod Antipas for being outside of Jewish law.  So the figure of John -- in the context of the Church -- comes to us as the last and greatest in the long line of the Old Testament prophets.  And among the people of his own time, he was widely recognized for his holiness, as people came from all over the Jewish territories for his baptism.  He is the one whom the Church calls the Forerunner, because he himself was also the fulfillment of prophecy.   When St. John the Baptist appears in the Gospels, it is presented in fulfillment of earlier prophecy by Malachi and Isaiah.  St. Mark's Gospel begins, "The beginning of the gospel of Jesus Christ, the Son of God.  As it is written in the Prophets: 'Behold, I send My messenger before Your face, who will prepare Your way before You.' 'The voice of one crying in the wilderness: "Prepare the way of the Lord; Make His paths straight" ' " (Malachi 3:1; Isaiah 40:3).  So, when Jesus asks where the authority for John's ministry of baptism came from, He is asking the religious leaders to consider the authority of God's grace by whom gifts of prophecy come.  These leaders, whether or not they accepted John, would not speak up before the people who listen, for the people all regarded John with the authority of a holy figure.  So John the Baptist, last in the line of Old Testament prophets, the prophets who came before him (and whose prophecies he fulfilled), all the prophets suggested in the parable of the vinedressers as the prophets killed before John by those in the same positions of authority these men hold to whom Jesus speaks, and Christ Himself as fulfillment of prophecy in the Psalm of David  -- all these come by the power, grace, and authority of God, Jesus suggests here . One after the other, they come "in the name of the Lord," and one after another have been questioned as to their authority to speak, and persecuted in turn, as the parable suggests.  Jesus is the beloved Son, who in fact speaks with greater authority, and the consequences of His rejection and death will be much more far reaching for the descendants of these authorities in the temple.  Jesus is, of course, much more than a prophet, but He is a figure about whom many wondered in His own time if He was "the Prophet," a figure prophesied by Moses (see Mark 6:15; Deuteronomy 18:15).  The importance of prophecy and its fulfillment, and most particularly the authority carried by the grace of God the Holy Spirit plays a great part on many layers in today's reading.  This is the authority of Christ the Lord, and is carried by the rest to whom that grace of true prophecy is given, as well as the figures who form the fulfillment of prophecy.  But let us remember that Jesus has also taught that "a prophet is not without honor except in his own country, among his own relatives, and in his own house," a saying so important that it appears in all four Gospels (Matthew 13:57; Mark 6:4; Luke 4:24; John 4:44).   Let us respect the power and grace of God, which works through all things in ways that are surprising, despise the efforts of rejection and manipulation to do otherwise. 

 

 

 

 

The voice of one crying in the wilderness

 

 The beginning of the gospel of Jesus Christ, the Son of God.  As it is written in the Prophets:

"Behold, I send My messenger before Your face, 

 Who will prepare Your way before You."

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.' "

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan river, confessing their sins.  

 

Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey.  And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.  I indeed baptized you with water, but He will baptize you with the Holy Spirit."

 

It came to pass in those days that Jesus came from Nazareth of Galilee, and was  baptized by John in the Jordan.  And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove.  Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased."

 

Immediately the Spirit drove Him into the wilderness.  And He was there in the wilderness forty days,  tempted by Satan, and was with the wild beasts; and the angels ministered to Him.

 

- Mark 1:1–13 

 

Yesterday we read that, as the disciples discussed the appearance of Jesus to the two who walked to Emmaus, Jesus Himself stood in the midst of them, and said to them, "Peace to you."  But they were terrified and frightened, and supposed they had seen a spirit.  And He said to them, "Why are you troubled?  And why do doubts arise in your hearts?  Behold My hands and My feet, that it is I Myself.  Handle Me and see, for a spirit does not have flesh and bones as you see I have."  When He had said this, He showed them His hands and His feet.  But while they still did not believe for joy, and marveled, He said to them, "Have you any food here?"  So they gave Him a piece of a broiled fish and some honeycomb.  And He took it and ate in their presence.  Then He said to them, "These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me."  And He opened their understanding, that they might comprehend the Scriptures.  Then He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name to all nations, beginning at Jerusalem.  And you are witnesses of these things.  Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high."  And He led them out as far as Bethany, and He lifted up His hands and blessed them.  Now it came to pass, while He blessed them, that He was parted from them and carried up to heaven.  And they worshiped Him, and returned to Jerusalem with great joy, and were continually in the temple and blessing God.  Amen.  Thus ended the Gospel of St. Luke.  Today we begin readings in the Gospel of St. Mark.

 

  The beginning of the gospel of Jesus Christ, the Son of God.  Gospel (Greek ευαγγελιον/evangelion) literally means "good news" or "good tidings."  It was a word used frequently in the Roman world of Christ's time, for missives from the emperor regarding his works or achievements, or other proclamations of the state.  Here, my study Bible explains that it refers not to Mark's writings per se, but it is the story of the life, death, and Resurrection of Jesus Christ.  That is, the good news of our salvation.  Beginning points to the opening events of Christ's public ministry. That is, here, the preparation by the one we know as Christ's forerunner, St. John the Baptist, and Christ's encounter with him. 

 

 

As it is written in the Prophets: "Behold, I send My messenger before Your face, who will prepare Your way before You."  "The voice of one crying in the wilderness:  'Prepare the way of the LORD; make His paths straight.' "  St. Mark quotes from Malachi 3:1 and Isaiah 40:3, giving us the prophecies that are fulfilled in St. John the Baptist's role as forerunner to the Christ.  

 

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan river, confessing their sins.  My study Bible explains that the call to repentance was traditional for prophets.  Note that St. John's baptism is a baptism of repentance for the remission of sins:  it did not grant that remission, but prefigured and prepared people for the baptism of Christ to come.  John is the last and the greatest in the line of the Old Testament type prophets, and is thus a figure of the Law.  Like the Law, my study Bible notes, he denounced sin but could not remit ("put away") sin.  Both John and the Law point to the One who can, and that is Christ.

 

 Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey.  And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.  I indeed baptized you with water, but He will baptize you with the Holy Spirit."  John is clothed in a manner which is like that of the prophet Elijah (2 Kings 1:8).  It helps to show that he fulfills the prophecy of the return of Elijah (Malachi 4:5-6).  Here, we observe John in his role as forerunner to the Christ, preparing the people and pointing the way to the Lord.

 

 It came to pass in those days that Jesus came from Nazareth of Galilee, and was  baptized by John in the Jordan.  And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove.  Then a voice came from heaven, "You are My beloved Son, in whom I am well pleased."  This event of Christ's Baptism is known as Theophany (meaning a manifestation of God) or Epiphany ("showing forth" or "manifestation").  It is a revelation of the Holy Trinity, in the Spirit descending like a dove, the Father's voice from heaven, and the naming of Christ as the beloved Son.  In the earliest years of the Church, this event was celebrated together with Nativity (Christmas) on January 6th.  

 

 Immediately the Spirit drove Him into the wilderness.  And He was there in the wilderness forty days,  tempted by Satan, and was with the wild beasts; and the angels ministered to Him.  This Christ's temptation by Satan and forty day period in the wilderness is reported in more detail in Matthew 4:1-10 and Luke 4:1-13.  Note the motivating action of the Spirit; He drove Christ into the wilderness to be tempted.  The word translated as "drove" can also be understood as meaning to "throw."

 

In today's reading we are given a kind of continuity of the evolving story of creation and salvation.  In the long and ancient line of Old Testament prophets comes John the Baptist.  He is a prophet himself, and is considered in the Church to be the last and greatest of the Old Testament prophets.  But our text tells us, by giving us quotations from Malachi and Isaiah, how John himself fits into what has been prophesied about him -- he who in turn prophesies about Christ, the Messiah.   There is a continuity of expression going hand in hand, from ancient times even to the present, and such sequence and fulfillment of God's ongoing work of creation is here in these words for us, in these images of prophecy and fulfillment of prophecy, and an ever-expanding way of salvation opening and being fulfilled as they move through time and the events of spiritual history.  So, our text makes it clear today that we are being given another important story in that history, perhaps the most important story, the centerpoint of all spiritual history, and that is the advent of Jesus Christ and, in today's reading, the beginning of Christ's public ministry.  John the Baptist, Old Testament style prophet, is the last in a long line of those who prophesy the Messiah, but he also baptizes Christ the Messiah, and so in this sense fulfills a role in the manifestation of Jesus Christ to the world in His public ministry.  As part of this fulfillment of all righteousness,  John helps to facilitate this setting of God's manifestation to the world as the Holy Trinity, in the Spirit descending like a dove upon Jesus, in the voice of the Father making itself present, and the declaration that Jesus is the beloved Son.  Moreover, John himself even steps into a role already created by another, in the clothing and spirit of Elijah who was prophesied to return before the Christ.  This continuity is ever important to us, because what it teaches us is that each of us, from the least to the greatest, have a role to play in this unfolding story.  The expression of the action of the Spirit "throwing" or "driving" Christ into the wilderness to be tempted teaches us about the power of the Spirit at work behind all things.  It teaches us about a pattern of manifestation and fulfillment that has its purpose in God's fulfillment of the potentials and meanings of creation, and that this story is ongoing.  Therefore, each of us, when we seek God's will for our own lives, agrees to play a part in this same story, stepping into the continuity of all those who've come before us, and playing a part in God's work in creation and the ongoing salvation story of all that God has created.  We might not think of ourselves as participants in God's energies and work, but in point of fact we are a part of this creation already whether we think about it this way or not.  Our faith has the power to convey to us how to play a role in that ongoing expression of creation, in God's order and fulfillment of God's purposes.  Our baptism sets us forth as capable, meaning this is what we have to offer back to God, the remission of sins making it possible for the fulfillment of God's purposes of holiness in our lives.  We don't know what may come of the small things we do, but we do know the God's will is love, and that our participation in faith may work to increase that love and give us potentials that help us to manifest it in the world in the ways that God asks us to do so.  St. Paul writes, "And we know that all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  Let us play our part in that purpose, following our saintly ancestors like St. John the Baptist, the messenger sent before Christ.  Let's note also how even the wilderness plays its role in this story of ongoing salvation of all the world.  John the Baptist is the "one crying in the wilderness," and Christ is driven into the wilderness to face temptation by Satan.  All things play a role, and perhaps so do we, even when we may find ourselves also, at times, in the wilderness.  

 

 

 

 

 

 

 

 

 

 

And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him

 

 The beginning of the gospel of Jesus Christ, the Son of God.  As it is written in the Prophets:  

    "Behold, I send My messenger before Your face,

    Who will prepare Your way before You."

    "The voice of one crying in the wilderness:

    'Prepare the way of the LORD;

    Make His paths straight.' "

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins.  Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins.  

Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey.  And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.  I indeed baptized you with water, but He will baptize you with the Holy Spirit." 

It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.  And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove.  Then a voice came  from heaven, "You are My beloved Son, in whom I am well pleased." 

Immediately the Spirit drove Him into the wilderness.  And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him. 

 

- Mark 1:1–13 

 

Over the final three readings of last week (the first week of Lent in Western churches, and also for the Armenian Apostolic Oriental Orthodox church), we were given Christ's High Priestly Prayer, which Jesus prayed at the Last Supper.  See the first two parts of this prayer here and here.  On Saturday, we read the final portion, in which Jesus prayed, "I do not pray for these alone, but also for those who will believe in Me through their word; that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.  And the glory which You gave Me I have given them, that they may be one just as We are one:  I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and have loved them as You have loved Me.  Father, I desire that they also whom You gave Me may be with Me where I am, that they may behold My glory which You have given Me; for You loved Me before the foundation of the world.  O righteous Father!  The world has not known You, but I have known You; and these have known that You sent Me.  And I have declared to them Your name, and will declare it, that the love with which You loved Me may be in them, and I in them."

 

 The beginning of the gospel of Jesus Christ, the Son of God.  As it is written in the Prophets:  "Behold, I send My messenger before Your face, who will prepare Your way before You." "The voice of one crying in the wilderness:  'Prepare the way of the LORD; Make His paths straight.' "  John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins.  Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins.  My study Bible explains that gospel (Greek εὐαγγέλιον/evangelion) literally means "good news" or "good tidings" (it was the common name for missives and announcements from the Roman Emperor).  Here it doesn't refer to Mark's writings per se, but rather to the story of the life, death, and Resurrection of Jesus Christ, which is the good news of our salvation.  Beginning here points to the opening evens of Christ's public ministry with which St. Mark opens His gospel; this is the preparation by Jesus' forerunner, St. John the Baptist, and Christ's encounter with him.   John gives quotations which explain his own ministry and identity from Malachi 3:1 and Isaiah 40:3.  We are also to notice the widespread popularity of St. John the Baptist's ministry, as all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins.  John the Baptist is considered to be the last and greatest prophet of the Old Testament period.  My study Bible says that he fulfills prophecy and prepares the people of God for the coming of the Messiah.  Part of this preparation is a baptism for remission (Greek ἄφεσις, "letting go") of sins.  This is the same word Jesus gives us in the Lord's Prayer, when we pray that our sins are "let go" as we "let go" of the sins of others.  In Christian baptism, we are not only forgiven our sins -- letting them go -- but God also brings us into union with Christ (see Romans 6:5).

Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey.   John's clothing and lifestyle bear resemblance to that of Elijah the prophet (2 Kings 1:8).  Here, we can read it as a sign that he fulfills the prophecy of the return of Elijah (Malachi 4:5-6; Matthew 11:14, 17:12). 

And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose.  I indeed baptized you with water, but He will baptize you with the Holy Spirit."  My study Bible comments that to be baptized with the Holy Spirit means that only Christ, the Son of God, fully possesses and gives the Spirit.  To receive the Spirit we must be baptized in Christ and adopted as children of God (Galatians 3:27; Ephesians 1:5).  By this adoption, we become anointed ones, of whom God said, "Do not touch My anointed ones" (Psalm 105:15). 

 

 It came to pass in those days that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan.  And immediately, coming up from the water, He saw the heavens parting and the Spirit descending upon Him like a dove.  Then a voice came  from heaven, "You are My beloved Son, in whom I am well pleased."   My study Bible comments here that Christ's rising from the water (Jesus came up from the water) is suggestive of His Ascension; it is the same Greek verb used to refer to that event (John 3:13; Acts 2:34; Ephesians 4:8-10).  And as He came up from the water, it is maintained in the theology of the early Church, so the whole world is lifted up with Him.  The Spirit descending upon Him is a foreshadowing of the descent of the Spirit at Pentecost (Acts 2:1-4).  Like a dove describes the descent of the Spirit (not a physical dove), but also as a special sign showing the presence of the Spirit.  My study Bible adds that a dove symbolizes purity, peace, and wisdom. We note importantly that this is a Theophany; that is, an appearance or "showing forth" of God the Trinity.  Jesus is declared the beloved Son in the voice of the Father, together with the presence of the Spirit descending upon Him like a dove. 

 

Immediately the Spirit drove Him into the wilderness.  And He was there in the wilderness forty days, tempted by Satan, and was with the wild beasts; and the angels ministered to Him.  For more details of Christ's time in the wilderness and temptation for forty days, see Matthew 4:1-10; Luke 4:1-13.  

 

My study Bible comments that, as the baptism of Jesus is the first revelation of His divinity, so this temptation is the beginning of His role as "Lamb of God" (John 1:29, 36), the One who will suffer on our behalf, the beloved Son whose destiny is the Cross.  Moreover, my study Bible adds, forty days echoes the forty years of the temptation of Israel in the Old Testament, and beyond that, the basis for our forty-day period of Lent into which we have recently entered.  (For the Eastern Orthodox, Lent begins in approximately one month.)  My study Bible also notes that Christ being with the wild beasts, and served by the angels suggests a relationship between Christ and Adam, Himself being the "New Adam."  Even if we are subjected to evil, it says  (such as the demons and possibly beasts)  God doesn't desert us as we struggle toward God.  In patristic understanding, meditative seclusion is considered to be conducive to freer commuion with God, and also effective preparation for great tasks ahead of us.  Clearly, Jesus sets us this example.  The temptation of Christ in the wilderness (see more details at Matthew 4:1-10; Luke 4:1-13) is the model for the period of Lent, traditionally observed through the practices of fasting, prayer, and almsgiving.  Let us remember that each of these practices can take on many forms.  If we examine the details of Jesus' time in the wilderness, we'll see that there were specific temptations that He said "No" to, and this is what we remember in the traditional practices of Lent.  It's a time to remember that we need to draw boundaries in life for our own good, and for the good of those around ourselves.  Discernment is important, and being capable of saying No to temptation is also important.  Without it, we sorely lack the discipline necessary in life for having a healthy outlook, and a way to function in the world that is at peace with our souls.  Fasting is a way of building up the understanding of discipline, the capability of saying No to things that are harmful.  We may fast from gossiping and backbiting, we may seek simply to be more aware of the times we lose our temper, or indulge in unhealthful envy, or other ways in which we break communion and harm ourselves, our relationship to the world around us, and our relationship to God.  In an atmosphere where discipline may be looked at askance, seeming to repress or conceal, what is important is to understand the therapeutic value of finding ourselves set on a good path in life, where our relatedness to the world, to God, and even to all the parts of ourselves are able to thrive.  A good garden needs tending, and so it is also with human beings, for this is how to care for ourselves and our world.  Let us take seriously the discipline of fasting in its many potential forms, giving of ourselves charitably (also in myriad forms of kindness and care), and prayer -- itself a many-layered and subtle practice.  These are the tools of Lent, of responding to an imperfect world in need of care.  For in so doing, the angels will also minister to us.

And because lawlessness will abound, the love of many will grow cold

 

 Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple.  And Jesus said to them, "Do you not see all these things?  Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down."  

Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be?  And what will be the sign of Your coming, and of the end of the age?"  And Jesus answered and said to them:  "Take heed that no one deceives you.  For many will come in My name, saying, 'I am the Christ,' and will deceive many.  And you will hear of wars and rumors of wars.  See that you are not troubled; for all these things must come to pass, but the end is not yet.  For nation will rise against nation, and kingdom against kingdom.  And there will be famines, pestilences, and earthquakes in various places.  All these are the beginning of sorrows.  Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake.  And then many will be offended, will betray one another, and will hate one another.  Then many false prophets will rise up and deceive many.  And because lawlessness will abound, the love of many will grow cold.  But he who endures to the end will be saved.  And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come."

 

- Matthew 24:1-14 

 

In our current readings, Jesus is in Jerusalem, and it is Holy Week, the final week of Christ's earthly life.  He has been teaching in the temple and disputing with the religious leaders.  Matthew's chapter 23 is a grand critique of the practices and hypocrisy of the scribes and Pharisees.  Yesterday we read the final part of that chapter.  Jesus said, "Woe to you, scribes and Pharisees, hypocrites!  For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men's bones and all uncleanness.  Even so you also outwardly appear righteous to men, but inside you are full of hypocrisy and lawlessness.  Woe to you, scribes and Pharisees, hypocrites!  Because you build the tombs of the prophets and adorn the monuments of the righteous, and say, 'If we had lived in the days of our fathers, we would not have been partakers with them in the blood of the prophets.'  Therefore you are witnesses against yourselves that you are sons of those who murdered the prophets.  Fill up, then, the measure of your fathers' guilt.  Serpents, brood of vipers!  How can you escape the condemnation of hell?  Therefore, indeed, I send you prophets, wise men, and scribes:  some of them you will kill and crucify, and some of them you will scourge in your synagogues and persecute from city to city, that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zechariah, son of Berechiah, whom you murdered between the temple and the altar.  Assuredly, I say to you, all these things will come upon this generation.  O Jerusalem, Jerusalem, the one who kills the prophets and stones  those who are sent to her!  How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing!  See!  Your house is left to you desolate; for I say to you, you shall see Me no more till you say, 'Blessed is He who comes in the name of the LORD!'" 

 Then Jesus went out and departed from the temple, and His disciples came up to show Him the buildings of the temple.  And Jesus said to them, "Do you not see all these things?  Assuredly, I say to you, not one stone shall be left here upon another, that shall not be thrown down."   In the previous reading, Jesus mourned over Jerusalem, and said, "See!  Your house is left to you desolate. . .."  Here Christ prophesies regarding the destruction of the temple.  This prophecy was fulfilled in AD 70, when the temple was destroyed by the Romans.  

Now as He sat on the Mount of Olives, the disciples came to Him privately, saying, "Tell us, when will these things be?  And what will be the sign of Your coming, and of the end of the age?"  My study Bible comments that the Scriptures describe the end times in a variety of ways.  So, therefore, there is no precise chronology that can be determined from it (see Daniel 7-12; Mark 13; Luke 21; 1 Corinthians 15;51-55; 1 Thessalonians 4:13-17; 2 Thessalonians 2:1-10; and The Book of Revelation).  Christ's emphasis is on watchfulness and the practice of virtue -- not on constructing timetables for things that haven't yet happened.  My study Bible says that Matthew's account describes the end times as involving (1) initial sorrows (verses 4-14, contained in today's reading); (2) the great tribulation (verses 15-28); and (3) the coming of the Son of Man (verses 29-31).  It notes, importantly, that the period of the great tribulation includes the entire Christian era.  It is not limited to the final years before Christ returns.

And Jesus answered and said to them:  "Take heed that no one deceives you.  For many will come in My name, saying, 'I am the Christ,' and will deceive many."  These warnings against deception are given first emphasis in Jesus' response to the question about end times.  My study Bible says that of particular importance is the warning against following a false Christ, which Jesus will repeatedly stress (see also verses 11, 23-27).  

"And you will hear of wars and rumors of wars.  See that you are not troubled; for all these things must come to pass, but the end is not yet."  My study Bible comments that the wars here are references first and foremost to the Roman destruction of Jerusalem; however, this warning certainly also includes subsequent wars.  It notes that wars are not a sign of the imminent end, but rather of the opposite.  That is, as Jesus says, the end is not yet (see 1 Thessalonians 5:1-3).

"For nation will rise against nation, and kingdom against kingdom.  And there will be famines, pestilences, and earthquakes in various places.  All these are the beginning of sorrows.  Then they will deliver you up to tribulation and kill you, and you will be hated by all nations for My name's sake.  And then many will be offended, will betray one another, and will hate one another.  Then many false prophets will rise up and deceive many.  And because lawlessness will abound, the love of many will grow cold.  But he who endures to the end will be saved.  And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come."  My study Bible says here that all these calamities and all this opposition nonetheless cannot stop the spread of the gospel.  In fact, persecutions against the Church, it says, often increase the number of souls who are being converted.  It notes that St. John Chrysostom marvels that while the Romans subdued countless Jews in a political uprising, they could not prevail over twelve Jews who were not armed with anything but the gospel of Jesus Christ.

In His prophesy of the time to come following His death and Resurrection, Jesus says, "Then many false prophets will rise up and deceive many.  And because lawlessness will abound, the love of many will grow cold."   We should remember that, for the Church, this entire period of the Church's history is understood as "end times."  That is, the end times are this entire period in which we await Christ's return, His Second Coming.  So, as my study Bible points out, all the warnings in Christ's summary of the period of the end apply to all times in which we live, although His warning about the destruction of Jerusalem and the temple are certainly prominent -- and this did indeed happen within a generation of His prophecy.  But it seems that there are many sorts of false prophets that are alarming to people today, many varieties of what might pass for religion.  People offer theories about extraterrestrial visitations as spiritual events, or ideas regarding psychedelic drugs as a spiritual practice; even social theories may be followed as if one were worshiping the theory while rejecting God or any concept of a deity.  Some treat politicians as if they were deities, and public figures themselves can indeed serve as false prophets of one type or another.  Social media makes such things proliferate, to the point where social contagion is no longer simply a theory but studied and correlated with mass movements and trends, even of sobering trends among children (especially young women) such as anorexia several years ago, and more recently gender dysphoria.  Possibly even more worrisome is Christ's prophesy that "because lawlessness will abound, the love of many will grow cold."  Lawlessness can certainly take on many forms, and Jesus here is undoubtedly speaking of those who care nothing for traditional moral and spiritual teachings, which are meant to preserve, protect, and build good community under teachings of God traced through the entirety of the Bible.  We may recall here that Jesus, in His dispute with the scribes and Pharisees, gave two great commandments.  He said, "'You shall love the LORD your God with all your heart, with all your soul, and with all your mind.'  This is the first and great commandment.  And the second is like it:  'You shall love your neighbor as yourself.'  On these two commandments hang all the Law and the Prophets."  (See this reading.)   How many seem to have given up on the practice of both of these commandments?  Popular political and social theories teach ideas entirely contrary to Jesus' teaching in the parable of the Good Samaritan (Luke 10:25-37) in which we learn that to act as a neighbor is to be a neighbor, regardless of tribe, group, race, or other affiliation of any kind.  Instead, we find popular refuge for an emphasis on the opposite, that those of a particular group or ethnicity or race may be simply evil in some ontological sense connected to their physical characteristics.  Lawlessness can indeed mean that we no longer approach people as if they were of our same nature, as created in God's image and likeness, but rather our behavior differentiates on an entirely different, physical basis.  Jesus prophesies that because lawlessness will abound, the love of many will grow cold.  Certainly there are many who feel that kind of alienation and an existential sense of loneliness has grown.  We can see it among young people who feel extremely isolated.  This is correlated, of course, with the effect of lockdowns on school age young people, but more recently between social media use and what seems to be a significant rise in depression levels in young people.  We should be entirely aware of this correlation between "lawlessness" and the coldness that signifies a lack of love among people, within communities, families, institutions.  We should give great care to consider that it is in the practice of our faith that love can be maintained, grown, and deliberately cultivated.  For Christ always calls us to compassion, to acts of compassion.  The story of the Good Samaritan is a case indeed for active love, crossing all boundaries, creating neighbors where there were none before, building community where none was thought to exist.  Let us consider Christ's words carefully, and see where they might apply in our lives, and where we can observe this element of His prophesy around ourselves.  Let us consider the importance, then, of living our faith, living His guidance for ourselves and for our world.  Because if love itself depends upon this, then how essential is that faith to human life and the quality of our lives within the whole of our communities?   In another important passage, Jesus stretches His hand toward His disciples, and says, "Here are My mother and My brothers! For whoever does the will of My Father in heaven is My brother and sister and mother" (Matthew 12:48-50).  What He is revealing to us is the powerful force for love that is present in hearing the will of God and doing it, living it.  Let us practice the love He teaches to us.

And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses

 

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

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

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

 

- Mark 11:12-26 

 

Yesterday we read that when Jesus and the disciples drew near Jerusalem, to Bethphage and Bethany, at the Mount of Olives, He sent two of His disciples; and He said to them, "Go into the village opposite you; and as soon as you have entered it you will find a colt tied, on which no one has sat.  Loose it and bring it.  And if anyone says to you, 'Why are you doing this?' say, 'The Lord has need of it,' and immediately he will send it here."  So they went their way, and found the colt tied by the door outside on the street, and they loosed it.  But some of those who stood there said to them, "What are you doing, loosing the colt?"  And they spoke to them just as Jesus had commanded.  So they let them go.  Then they brought the colt to Jesus and threw their clothes on it, and He sat on it.  And many spread their clothes on the road, and others cut down leafy branches from the trees and spread them on the road.  Then those who went before and those who followed cried out, saying: "Hosanna!  'Blessed is He who comes in the name of the LORD!' Blessed is the kingdom of our father David that comes in the name of the Lord! Hosanna in the highest!" And Jesus went into Jerusalem and into the temple.  So when He had looked around at all things, as the hour was already late, He went out to Bethany with the twelve. 

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.  My study Bible says that it was not the season for figs means that this fig tree had sprouted an early full foliage of leaves, which would indicate a first crop of fruit, but the tree had not borne fruit.  (Just to note, fig trees do not bear flowers; the figs themselves are actually its flowers.)  Jesus finds not even one fig on this tree, and condemns it.  This is a symbolic and prophetic act.  In Scripture, a fig tree is often a symbol of Israel (see Hosea 9:10).  In literary tradition across the Middle East, the fig is known as a symbol of sweetness and richness.  But here, the tree's fruitfulness has ceased -- symbolic of spiritual wealth; and so, my study Bible notes, the Kingdom will be taken from her and given to another people, who are called to bear spiritual fruit (see Matthew 21:43; Galatians 5:22-23).

 

So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.'"  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.   Those who bought and sold in the temple were trading in live animals to be used for sacrifices.  The money changers would trade Roman coins for Jewish coins.  Roman coins bore the image of Caesar, and so were considered to be defiling in the temple.  My study Bible notes that the cleansing of the temple also points to the necessity that the Church be kept free from earthly pursuits.  As each person is considered a temple of God (1 Corinthians 3:16; 6:19), it is also a sign that our hearts and minds must be cleansed of earthly matters.  That is, our first orientation in how we live our lives is toward God (Matthew 6:33).

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  My study Bible comments that this cursing and withering of the fig tree is a prophetic act which signifies the judgment of Israel.  It says that the disciples need to learn that the old covenant with Israel is becoming "obsolete" and will "vanish away" (Hebrews 8:13).  They will establish His Church, ultimately to be filled

with Gentiles and Jews, and they need assurance that they are following Christ's will.  The fig tree will be an indelible image in their minds.  

So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses."  My study Bible comments that while it is not recorded that an apostle literally moved a mountain, the patristic teaching is clear that they had this authority if the need had arisen (certain saints did make crevices appear in mountains).  Moreover, not everything the apostles accomplished was written down.  Beyond its literal meaning, this promise is also an illustration of the power of faith and prayer in all areas of life.  According to Theophan, "Whatever we ask, without hesitation and believing God's power, we shall receive" when we ask for spiritually profitable things.

"But if you do not forgive, neither will your Father in heaven forgive your trespasses."  My study Bible comments that Jesus insists on mutual forgiveness between people as a precondition of God's forgiveness.  It says that those who do not forgive are not forgiven -- period.  This teaching is repeated in the parable of the unforgiving servant (Matthew 18:21-35) which concludes with the same teaching.  To not forgive others is to willfully flee from the forgiveness of God for ourselves.  See also the Lord's Prayer, Matthew 6:12, 14-15; Luke 11:4.

Forgiveness can be a tricky subject.  We have to ask ourselves, has Jesus forgiven the people He just criticized on no uncertain terms in the temple?  That is, has He already forgiven the ones He says are making God's house "a den of thieves?"  We might be tempted to ask such questions, as there are so many things happening in today's reading.  Jesus speaks of judgment -- in fact the judgment of a nation -- in the symbolism of the withered fig tree.  Where are the spiritual fruits from three years of Christ's ministry in Israel?  Where is the repentance?  Do the leadership listen to Him or simply reject Him?   Where does judgment come into the teachings on forgiveness?   If these issues seem confusing, it is because they not only overlay different levels of experience, but they also call for discernment.  In terms of the condemnation and judgment in the symbolic withering of the fig tree, "forgiveness" does not deny the reality of spiritual failure, the failure to draw spiritual fruit from an extraordinary visitation and manifestation of God in Christ's ministry and His very Incarnation.  But on the other hand, forgiveness is always present for those who reconsider and repent, for those who will heed Christ's words.  Whatever the failure of the nation in terms of its leadership or what will be coming for Christ in terms of rejection by the nation at His trial before Pilate, Christ's forgiveness is always present for those who will come to Him.  We mustn't forget that the early Christians were considered a subset of Judaism, the first Church in Jerusalem consisting entirely of Jews.  So Christ's judgment means something significant, but it does not preclude the concept of forgiveness.  And there we must come to a conclusion about forgiveness:  it is we who must come to realize what that forgiveness means.  Jesus lays it out very clearly that in order to realize our own forgiveness, we must also practice forgiveness.  In Greek the word translated as the verb "to forgive" means to let go, or send away.  It is the same word used with the analogy of debt in the Lord's Prayer, when Jesus teaches us to pray, "Forgive us our debts, as we forgive our debtors" (Matthew 6:12).  To "let go" implies a concrete action, not simply a thought or concept.  To "let go" means that we eschew any sense of retribution.  Moreover, we "let go" of something to send it somewhere.  To whom do we "let go" of a trespass someone has done to us, or debt we think is owed, or a sin committed against ourselves?  It would seem clear that the answer to this question is God, or Christ.  Jesus' word on forgiveness comes in a teaching on what we're to do while we stand praying.  We are to turn to God for judgment, and for guidance in how to respond to the harm done to us, the sin committed against us.  This is the clear end for all things:  the judgment of God, and the discernment that comes from faith. When we forgive, in this model, we are not making excuses nor are we acting as if nothing has ever happened.  We are not in denial about people who may cause us harm or wish us ill.  But we do turn all things to God, and we seek Christ's light for walking through our lives.  It is His agenda we seek to serve, and not a plan of vengeance or retribution of our own (Deuteronomy 32:35; Romans 12:19; Hebrews 10:30).  The justice and righteousness that we seek are in God's hands, just as is the judgment Jesus pronounces upon those who've failed to heed His mission in the world, who've failed to produce the spiritual fruits meant to be made possible through God's love.  We turn to that love in our lives to show us the way, for this is how we find our own forgiveness and our own future.  If we think about it, forgiveness is a parallel to the Cross and Resurrection, for forgiveness allows us to move on and also to begin a new start if we follow the path of Christ.  We may be hurting from the things of the past, but forgiveness allows us to exchange that hurt for the way that Christ shows us to move forward and renew our lives.  It is a different form of repentance, in which we address not our own sins, but those done to us.  It teaches us to stay stuck in neither, but to look to an unknown future.  Like the Cross and Resurrection, and the Old and New Covenants, like so much of Christ's ministry, forgiveness is yet another way of transformation, of transfiguring energy and even mystery.  Let us consider His powerful teaching, and the new ways it opens up for our lives, that we may better follow His light.

 

 

Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples

 

 Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.  Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation."  And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish."  Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.  Then, from that day on, they plotted to put Him to death.  Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples.

 

- John 11:45-54 

 

Yesterday we read that, having arrived at the outskirts of Bethany and been greeted by Martha, Jesus had not yet come into the town, but was in the place where Martha met Him.  Then the Jews who were with her in the house, and comforting her, when they saw that Mary rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there."  Then, when Mary came where Jesus was, and saw Him, she fell down at His feet, saying to Him, "Lord, if You had been here, my brother would not have died."  Therefore, when Jesus saw her weeping, and the Jews who came with her weeping, He groaned in the spirit and was troubled.  And He said, "Where have you laid him?"  They said to Him, "Lord, come and see."  Jesus wept.  Then the Jews said, "See how He loved him!"  And some of them said, "Could not this Man, who opened the eyes of the blind, also have kept this man from dying?"  Then Jesus, again groaning in Himself, came to the tomb.  It was a cave, and a stone lay against it.  Jesus said, "Take away the stone."  Martha, the sister of him who was dead, said to Him, "Lord, by this time there is a stench, for he has been dead four days."  Jesus said to her, "Did I not say to you that if you would believe you would see the glory of God?"  Then they took away the stone from the place where the dead man was lying.  And Jesus lifted up His eyes and said, "Father, I thank You that You have heard Me.  And I know that You always hear Me, but because of the people who are standing by I said this, that they may believe that You sent Me."  Now when He had said these things, He cried with a loud voice, "Lazarus, come forth!"  And he who had died came out bound hand and foot with graveclothes, and his face was wrapped with a cloth.  Jesus said to them, "Loose him, and let him go."

 

  Then many of the Jews who had come to Mary, and had seen the things Jesus did, believed in Him.  But some of them went away to the Pharisees and told them the things Jesus did.   This term, the Jews, is used as a sort of political term.  It is meant to denote people from Jerusalem linked to the ruling parties in the temple.  (All of the people we read about, including Jesus, are Jews.)   These are those who had come from Jerusalem to Bethany in order to mourn with Mary and Martha over the death of Lazarus, and witnessed Christ's raising of Lazarus from the dead (see yesterday's reading, above).

Then the chief priests and the Pharisees gathered a council and said, "What shall we do?  For this Man works many signs.  If we let Him alone like this, everyone will believe in Him, and the Romans will come and take away both our place and nation."  This is the ruling council of the temple.  The Gospel gives witness here to their fears of Jesus, and the people's growing faith in Him.  This has now become particularly acute due to the seventh of seven signs in John's Gospel, the raising of Lazarus.

And one of them, Caiaphas, being high priest that year, said to them, "You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish."  Now this he did not say on his own authority; but being high priest that year he prophesied that Jesus would die for the nation, and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.   My study Bible comments here that Caiaphas, being high priest, is given the authority to speak prophetically.  The failings and even wickedness of the officeholder, it says, do not diminish the grace of the office itself.  Here Caiaphas means only that the death of Christ will spare the Jews from Roman intervention.  But God's meaning in this prophetic statement is that all people will be saved through the death of the Son. 

 Therefore Jesus no longer walked openly among the Jews, but went from there into the country near the wilderness, to a city called Ephraim, and there remained with His disciples.   Jesus retreats from the public eye of Jerusalem, to a place near the wilderness.  Perhaps poetically, Ephraim means "fruitful."

It may seem like a small detail to seize upon, but let us observe Jesus' movements, and His response to the now fully developed hostility toward Him by the religious leaders, and especially that of the high priest, Caiaphas, who has emphatically proclaimed that Jesus should be put to death.  Although He has indicated several times that He goes to His Passion willingly, it is not yet that time.  Jesus withdraws to a place near the wilderness, keeping away from Jerusalem and walking openly among the religious leadership there.  The Gospels, in giving us the history of Jesus' actions and life, are punctuated with these periods of withdrawal by Jesus.  It would seem that they are as essential to His ministry, to the path He must follow.  They would seem to teach us something very significant, and that there is meaning in the name of the place to which He now withdraws.  Although we're told it was near the wilderness, it is a country of agricultural produce, and its name means "fruitful."  The significance of this name, and of Christ's several periods of withdrawal which we're told about throughout the Gospels are noteworthy for their inclusion.  On such example is His time in the country near Jacob's well with the Samaritans there in chapter 4.  That was a period of withdrawal for Him, due again to the hostility of the religious leaders.  Yet it proved to be so significant as to constitute the first revelation of His identity -- to one who was both a woman and Samaritan.  These repeated mentions in the Gospels of Jesus' retreats from the public eye give us a sense that they are as important and significant as His appearances teaching in the temple and disputing with the religious leaders.  The Gospel seems to indicate that this retreat into the place near the wilderness is "fruitful," even as we have His monumental teachings from His time spent at the temple.  Jesus uses these times of strategic retreat from the public eye for more than simply the purpose of evading the hostile religious leaders.  We are told that He retreats for prayer several times (for example, Luke 6:12), and these seem to happen at crucial times in His ministry, such as, in this example, just before choosing the Twelve.  Now the stage is set for His Passion, as the high priest has pronounced that He should die.  It is one of those significant turning points, as His "hour" is approaching.   In a modern context, we seem to have a sense that only great public debate and special public relations appearances are the tools for asserting a particular path or way forward, for promoting one's interest or program, no matter what that is.  We are "on" all the time on public media.  But Jesus teaches us something entirely counter-intuitive to our always action-based public appearances, especially in our consumption of media.  He withdraws, regularly.  In the times that constitute that turning points of His ministry, just prior to new choices and directions, He withdraws, and He teaches us something really very important in a media-saturated society.  The times when we withdraw, especially for prayer, reflection, and contemplation, for a sense of private life and a connection to God and our inner life, are just as crucial and significant for our growth and mission in life as are the times when we actively "put in an appearance," so to speak.  Jesus does not go to the temple at this juncture for more disputes; this is a time for something else.  It is a time not to "fight fire with fire" but to withdraw and assess, to accept this new stage of development, to seek God's path forward.  He will go toward His Cross, and come to make a grand public entrance into Jerusalem when it is time for Him to do so.  But His actions of withdrawal teach us that we should also embrace such times in our own lives when we need them.  We are not only "alive" when we are on stage before the world and presenting ourselves.  Our lives should be primarily centered not before the world, but before God who gives us life, an purpose, and meaning, as well as the roots and depth of love.  As human beings, the times of withdrawal are as significant for us as the times we are "out there" in the eyes of others, for our lives are not merely external.  We must also seek the gaze of God, who sees in secret and who is in the secret place (Matthew 6:6).   In our past two readings, we've encountered Jesus' friends, Martha, Mary, and Lazarus.  Mary will again make an appearance in John's Gospel in Monday's reading, playing a very important role indeed.  Mary, as we've noted, is the more contemplative of the two sisters, both of whom were beloved of Christ.  Today let us consider that the one thing needed, the good part is sometimes withdrawal and contemplation, to simply listen in our own way to the Teacher.  

 

 

 

Where is He who has been born King of the Jews? For we have seen His star in the East and have come to worship Him

 

 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, "Where is He who has been born King of the Jews?  For we have seen His star in the East and have come to worship Him."  When Herod the king heard this, he was troubled, and all Jerusalem with him.  And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born.  So they said to him, "In Bethlehem of Judea, for thus it is written by the prophet:

'But you, Bethlehem, in the land of Judah,

Are not least among the rulers of Judah;

For out of you shall come a Ruler

Who will shepherd My people Israel.'"

Then Herod, when he had secretly called the wise men, determined from them what time the star appeared.  And he sent them to Bethlehem and said, "Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also."  When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was.  When they saw the star, they rejoiced with exceedingly great joy.  And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him.  And when they had opened their treasures, they presented gifts to Him:  gold, frankincense, and myrrh.  Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.

 

- Matthew 2:1–12 

 

Yesterday, we read the final chapter of Mark's Gospel:  Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him.  Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.  And they said among themselves, "Who will roll away the stone from the door of the tomb for us?"  But when they looked up, they saw that the stone had been rolled away -- for it was very large.  And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.  But he said to them, "Do not be alarmed.  You seek Jesus of Nazareth, who was crucified.  He is risen!  He is not here.  See the place where they laid Him.  But go, tell His disciples -- and Peter -- that He is going before you into Galilee;  there you will see Him, as He said to you."  So they went out quickly and fled from the tomb, for they trembled and were amazed.  And they said nothing to anyone, for they were afraid.  Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons.  She went and told those who had been with Him, as they mourned and wept.  And when they heard that He was alive and had been seen by her, they did not believe. After that, He appeared in another form to two of them as they walked and went into the country.  And they went and told it to the rest, but they did not believe them either.  Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.  And He said to them, "Go into all the world and preach the gospel to every creature.  He who believes and is baptized will be saved; but he who does not believe will be condemned.  And these signs will follow those who believe:  In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover."  So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God.  And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs.  Amen.

 Now after Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, "Where is He who has been born King of the Jews?  For we have seen His star in the East and have come to worship Him."  This Herod the king is also known as Herod the Great, who ruled Judea from 37-4 BC.   He was the father of Herod Antipas, who will play a role in Jesus' adult life.  Herod the king was a great builder; he was also known as Herod the Builder.  His greatest project was the remodeling and expansion of the temple in Jerusalem, which became known as one of the architectural wonders of the world.  But he was also a cruel leader, even in a world in which leaders were known for their cruelty and absolute use of power.  My study Bible says that an ancient prophecy of Jacob indicated the Messiah would come when a king ruled who was not from the tribe of Judah (Genesis 49:10).  As Herod was a non-Jew calling himself the king of Judea, the coming of Christ was surely at hand.   The wise men, or magi, who come from the East (most likely Persia), were the scholars of their time.   In the Old Testament, my study Bible notes, Balaam (Numbers 23, 24) was one of their predecessors -- a Gentile who anticipated the Messiah.  These foreigners, it says, prefigure the Church, in which membership is determined by faith and not by ethnic lineage.  The star proclaims the extraordinary birth of Christ.  To the ancient pagans, a star signified a god, a deified king (Numbers 24:17).  Christ being born under this star fulfills the prophecy in Psalm 109:3 (Septuagint) and shows all of creation participating in the Incarnation.  (See also Psalms 19:1, 148:3.)

 

 When Herod the king heard this, he was troubled, and all Jerusalem with him.  And when he had gathered all the chief priests and scribes of the people together, he inquired of them where the Christ was to be born.  So they said to him, "In Bethlehem of Judea, for thus it is written by the prophet:  'But you, Bethlehem, in the land of Judah, are not least among the rulers of Judah; For out of you shall come a Ruler Who will shepherd My people Israel.'"  My study Bible comments that Herod had to summon the Jewish leaders because he knew little about the Jewish Messiah and he feared losing his throne to this newborn King.  The chief priests were the political and religious leaders of the Jews, and the scribes were high cabinet officers.  They knew where the Messiah was to be born, but in spite of all the signs being in place, they had no idea that He had come (see Jesus' remark at Matthew 16:3).  The text quotes from the prophecy of Micah 5:2.

Then Herod, when he had secretly called the wise men, determined from them what time the star appeared.  And he sent them to Bethlehem and said, "Go and search carefully for the young Child, and when you have found Him, bring back word to me, that I may come and worship Him also."  When they heard the king, they departed; and behold, the star which they had seen in the East went before them, till it came and stood over where the young Child was.  When they saw the star, they rejoiced with exceedingly great joy.  And when they had come into the house, they saw the young Child with Mary His mother, and fell down and worshiped Him.  And when they had opened their treasures, they presented gifts to Him:  gold, frankincense, and myrrh.  Then, being divinely warned in a dream that they should not return to Herod, they departed for their own country another way.   On the fact that the wise men came into the house, my study Bible remarks that whereas the Jewish shepherds worshiped the Savior in the cave on the day He was born (Luke 2:8-20), the Gentile magi came to worship Him some time later.  By then, Joseph and Mary had found a house in which to dwell with Jesus.  This indicates, it says, that Christ first came to the Jews and then afterward was worshiped by the Gentiles.  In an Orthodox hymn which is sung at Compline of the Nativity, the significance of the Magi's gifts is revealed:  "Gold is for the King of ages.  Frankincense is for the God of all.  Myrrh is offered to the Immortal One, who shall be three days dead."

 

What are the significance of these gifts to Jesus brought by the worshiping Magi?  Gold is a traditional gift fit for a king, the most precious metal and purified substance.  Frankincense was such a precious commodity in the ancient world, as it was used for worship all around the Mediterranean and Near East, that the first great trade route of the world was the Incense Route, long before there was a Silk Route.  So frankincense was proper for a god.  Also traded on the Incense Route was myrrh, used in worship but also especially as preservative for the important rites of the dead, thus fit, in the words of the hymn, for "the Immortal One, who shall be three days dead."  What we have in these gifts, then, is a testimony to the understanding of these ancient wise men who come from the East, suggesting the universality of the Christian message and the gospel of Jesus Christ.  For if even these men, simply because they are the scholars of their time, understand this about Jesus, then surely it reveals that although He is born a King in Bethlehem, and from the tradition and prophecy of the Jews, He is meant for the world and to be grasped and understood around the world.  That these ancient wise men could understand the significance of the Christ is testimony to the universal capacity for the reception of the gospel and Person of Jesus Christ the Savior.  As my study Bible points out, Luke gives us the similar reception of the shepherds in the cave, as they were made wise, so to speak, by the revelation of the angels (Luke 2:8-20).  Let us note also the role that the "unseen world" of the angels plays in the wisdom of the Magi, for they comprehend the divine warning given in a dream, and heed the message.  Let us note the contrast with the powerful King Herod, and his advisors the great and learned men of Israel, the chief priests and the scribes, who are the experts in Scripture, and should know about this King born in Bethlehem even if no one else knows.  But, as St. Paul writes, "Because the foolishness of God is wiser than men, and the weakness of God is stronger than men . . . God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty" (see 1 Corinthians 1:25-27).   As we begin reading in Matthew's Gospel, let us ponder the nature of this revelation of Christ to the world, right from the beginning:  it hides itself from the mighty and their powerful learned advisors, and imparts divine wisdom to the humble and foolish, the outsiders and those on the margins, to come to worship and honor the One who is Lord of lords and King of kings.   So it was then, and so, it seems to me, it continues now.