Destroy this temple, and in three days I will raise it up

 

 Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.  And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business.  When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables.  And He said to those who sold doves, "Take these things away!  Do not make My Father's house a house of merchandise!"  Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up."  

 

So the Jews answered and said to Him, "What sign do You show to us, since You do these things?"  Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."  Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?"  But He was speaking of the temple of His body.  Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.

 

- John 2:13–22 

 

Yesterday we read that, on the sixth day given of Christ's newly-beginning public ministry, there was a wedding in Cana of Galilee, and the mother of Jesus was there.  Now both Jesus and His disciples were invited to the wedding.  And when they ran out of wine, the mother of Jesus said to Him, "They have no wine."  Jesus said to her, "Woman, what does your concern have to do with Me?  My hour has not yet come."  His mother said to the servants, "Whatever He says to you, do it."  Now there were set there six waterpots of stone, according to the manner of purification of the Jews, containing twenty or thirty gallons apiece.  Jesus said to them, "Fill the waterpots with water."  And they filled them up to the brim.  And He said to them, "Draw some out now, and take it to the master of the feast."  And they took it.  When the master of the feast had tasted the water that was made wine, and did not know where it came from (but the servants who had drawn the water knew), the master of the feast called the bridegroom.  And he said to him, "Every man at the beginning sets out the good wine, and when the guests have well drunk, then the inferior.  You have kept the good wine until now!"  This beginning of signs Jesus did in Cana of Galilee, and manifested His glory; and His disciples believed in Him.  After this He went down to Capernaum, He, His mother, His brothers, and His disciples; and they did not stay there many days. 

 

  Now the Passover of the Jews was at hand, and Jesus went up to Jerusalem.  And He found in the temple those who sold oxen and sheep and doves, and the money changers doing business.  When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables.  And He said to those who sold doves, "Take these things away!  Do not make My Father's house a house of merchandise!"  Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up."   Here in today's reading is another distinctive element of St. John's Gospel.  In the synoptic Gospels (Matthew, Mark, Luke) this cleansing of the temple occurs at the end of Christ's ministry.  But John places it here right at the beginning.  There are certain patristic commentaries which teach that Christ performed this act twice.  This is the first of three Passover feasts included in St. John's Gospel; it's one way that we know His public ministry lasted three years.  In this incident, those who sold oxen and sheep and doves were trading live animals to be used for sacrifices.  Sacrifices were a true function of the temple, meant to be part of communal meals "setting right" the people with their God and community, a part of the amelioration of the effects of sin, and the understanding of righteousness.  The money changers traded Roman coins for Jewish coins, since Roman coins bore the image of Caesar (worshiped as a god) and were considered defiling in the temple.  Christ's cleansing of the temple is about the corruption which had become endemic and penalized the poor, the greed and hypocrisy of the religious leaders.  My study Bible comments that the cleansing of the temple also points to the necessity that the Church be kept from earthly pursuits.  As each person is considered a temple of God, it notes (1 Corinthians 3:16; 6:19), it is also a sign that our hearts and minds must be cleansed of earthly matters.  The disciples remember "Zeal for Your house has eaten Me up" as written in Psalm 69:9.

 

 So the Jews answered and said to Him, "What sign do You show to us, since You do these things?"  Jesus answered and said to them, "Destroy this temple, and in three days I will raise it up."  Then the Jews said, "It has taken forty-six years to build this temple, and will You raise it up in three days?"  But He was speaking of the temple of His body.  Therefore, when He had risen from the dead, His disciples remembered that He had said this to them; and they believed the Scripture and the word which Jesus had said.  My study Bible explains that, since Jesus is not a Levitical priest, His authority to cleanse the temple is challenged.  In St. John's Gospel, the term Jews is meant most often to refer specifically to the religious leaders.  In this case, it refers to the chief priests and the elders (see Matthew 21:23).  It's important to remember that all the people in this story are devout Jews, including Jesus, His disciples, and the author of this Gospel.  As Christ is careful not to reveal Himself to scoffers, my study Bible says, He answers in a hidden way.  The ultimate sign will be His death and Resurrection.

 

The Gospel presents us today with an interesting contrast between what is hidden and what is not.  Here Jesus performs a very open and public act, one which would clearly garner much attention, as it is openly done against the system of the temple and its leadership.  The first question that opens itself up in this circumstance is one of authority, and it is there where the religious authorities zero in and begin to ask Jesus questions.  He needs to prove He has the authority to do this, and show them a sign to do so, as some sort of extraordinary proof of God's presence.  Well, Jesus is not going to do that, and He openly tells them so.  He's not going to give signs and proofs because unfaithful people demand it of Him.  Christ's signs and miracles come to the faithful.  Importantly, as our reading today deals with sacrifices, Christ's signs come in fulfillment of righteousness and communion between God and the faithful, God's people, and through the power and will of God -- not on demand by scoffers or hypocrites whose minds are already made up against Him.  And yet, we've just read (in yesterday's reading, above) about the first sign of St. John's Gospel, the turning of water to wine at the wedding in Cana.  Here was, in a sense, a "quiet" miracle, a sign given through the prompting (or intercession) of Christ's mother.  They had run out of wine at the wedding, and so this first sign of God's extraordinary presence occurred in the 30 gallon stone waterpots filled with water for cleansing, and it was transformed into the best wine.  Note the contrast between that almost private community affair of the wedding (and those who knew and understood about the wine) and this busy Passover festival, with all the noise and hustle and bustle of pilgrims purchasing sacrifices, and the money changers exchanging coins.  It must have presented quite an extraordinary and even cacophonous scene.  There can be no doubt of the attention which Christ's action would have brought upon Himself from both religious leadership and the people.  Now the power of human religious authority will focus its attention in Him, the One who has now challenged that authority with this act of cleansing the temple, and we already know where it will all lead (as Jesus forewarned His mother in quoting the widow Zarephath's question to Elijah in response to Mary's prompting about the wine -- see yesterday's reading and commentary; also 1 Kings 17:17-18).  Here is another riddle, another mystery of our faith?  How is a "sign" hidden?  How is the Christ hidden in plain sight?  How are the religious leaders blind, while the disciples and John the Baptist see?  How is Christ a temple, and so are we?  These are all questions we must begin to ponder and to consider as the Gospel unfolds.  Like the three days He was hidden in the tomb, so we understand the power of God at work, even though we may be completely unaware.

 

 

 

 

So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word

 

 Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb.  And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it.  His countenance was like lightning, and his clothing as white as snow.  And the guards shook for fear of him, and became like dead men.  But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified.  He is not here; for He is risen, as He said.  Come, see the place where the Lord lay.  And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him.  Behold, I have told you."  So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word.

And as they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!"  So they came and held Him by the feet and worshiped Him.  Then Jesus said to them, "Do not be afraid.  Go and tell My brethren to go to Galilee, and there they will see Me."

 

- Matthew 28:1-10 

 

In yesterday's reading, we were told that many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar at the Crucifixion, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.  Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.  This man went to Pilate and asked for the body of Jesus.  Then Pilate commanded the body to be given to him.  When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.  And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.  On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.'   Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.'  So the last deception will be worse than the first."  Pilate said to them, "You have a guard; go your way, make it as secure as you know how."  So they went and made the tomb secure, sealing the stone and setting the guard. 

 

Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb.  And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it.  His countenance was like lightning, and his clothing as white as snow.  And the guards shook for fear of him, and became like dead men.  My study Bible comments that the earthquake is a sign of our Lord's great victory over death, which foreshadows the general resurrection of all humanity.  It asks us to note that the angel does not roll back the stone to let the Lord out, for in Christ's glory, He could pass through solid rock and so does not need the stone to be rolled away (see John 20:19).  Rather, this allows the witnesses in to see that Christ has already risen.  Note also how the brilliance of the angel is evocative of the language describing Christ's appearance as the Transfiguration (Matthew 17:2, Mark 9:3, Luke 9:29).

 

And the guards shook for fear of him, and became like dead men.  But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified.  He is not here; for He is risen, as He said.  Come, see the place where the Lord lay.  And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him.  Behold, I have told you."  So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word.  My study Bible comments that these women are the first witnesses of the supreme event in all history:  the Resurrection of Christ and the destruction of death.  The angel refers to Christ as the One who was crucified, teaching us not to shy away from Christ's death, but rather to glory in the Cross (1 Corinthians 2:2; Galatians 6:14), which is the weapon Christ used to destroy death and the trophy of Christ's victory.  In the liturgical services of the Orthodox Church celebrating the Resurrection, it is sung hundreds of times:  "Christ is risen from the dead, trampling down death by death, and upon those in the tombs bestowing life."  St. Paul writes, "If Christ is not risen, your faith is futile" (1 Corinthians 15:17).  

 

And as they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!"  So they came and held Him by the feet and worshiped Him.  Then Jesus said to them, "Do not be afraid.  Go and tell My brethren to go to Galilee, and there they will see Me."  Rejoice! is the same greeting given to Mary by Gabriel at the Annunciation (Luke 1:26-28); it is the same word given by Christ to His disciples in the Sermon on the Mount in the plural (as here), when He says, "Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward in heaven, for so they persecuted the prophets who were before you" (Matthew 5:11-12).  

 

 Look at this juxtaposition of words in response to the Resurrection, as the women run from the tomb to tell the disciples what has happened, and that He will meet them in Galilee:  they went out quickly from the tomb with fear and great joy.   Such a mixture of emotions is rare for us to discern in a modern age:  simultaneously both fear and great joy!  We must discern that this combination tells us about the level of "awe" in this event which, if we had not heard the story so frequently already, would be an unimaginable outcome.    St. Paul said of the Crucifixion, "For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God," and, "For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness, but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Corinthians 1:18, 22-25).  This reaction, after witnessing the Crucifixion, and now receiving the message at the tomb, of fear mixed with great joy, is the power of the Cross at work in them -- the dawning of this great power and wisdom of God found in both the "foolishness of God" and the "weakness of God."  One experiences fear in the face of the unknown, but great joy is found in the loving gestures of God, in which God comes to be known to us, and thus is produced by the truth of Christ and the great good news of the gospel.  For, as St. Paul has said, without the fullness of this great revelation, we just don't have the full story of our faith.  In the fullness of the truth is found both fear and great joy.

 

 

 

He was transfigured before them. His face shone like the sun, and His clothes became as white as the light

 

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles:  one for You, one for Moses, and one for Elijah."  While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"  And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.

 

- Matthew 17:1-13 

 

Yesterday we read that from the time of Peter's confession of faith that Jesus is the Christ, the Son of the living God, Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.  Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  But He turned and said to Peter, "Get behind Me, Satan!  You are an offense to Me, for you are not mindful of the things of God, but the things of men."  Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.  For what profit is it to a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.  Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom."

 

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves . . .  My study Bible comments that a high mountain is often a place of divine revelation in Scripture (Matthew 5:1; Genesis 22:2; Exodus 19:3, 23; Isaiah 2:3; 2 Peter 1:18).

. . . and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  The events in today's reading describe what is called the Transfiguration (ιn Greek, Μεταμορφωσις/Metamorphosis.)   This event is what is called a theophany in Greek, a manifestation of God, especially the divinity of Christ, through what is a display of God's uncreated, divine energy.  This is a major feast day in the Church.  My study Bible explains various elements of this event which describe or make explicit that Christ is Messiah and God.  First of all, because God is light (1 John 1:5), the shining light radiating from His face which shone like the sun, the brilliant white light of His clothing, and other elements of light in today's passage, such as the bright cloud in verse 5, demonstrate that Jesus is God. In many icons, my study Bible points out, this light is shown as beyond white, given a blue-white tinge, an ineffable color which indicates its spiritual origin.

And behold, Moses and Elijah appeared to them, talking with Him.  My study Bible says that Moses represents the law and all those who have died.  Elijah represents the prophets and -- since he did not experience death -- all those who are alive in Christ.  Their presence shows that the law and the prophets, the living and the dead, all bear witness to Jesus as the Messiah, who is the fulfillment of the whole Old Testament.  The presence of Moses and Elijah also manifest the communion of the saints of which St. Paul speaks in Hebrews 12:1.  Both are immediately recognizable and they speak with Christ.  

Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles:  one for You, one for Moses, and one for Elijah."  Knowing that the Feast of Tabernacles is the feast of the coming Kingdom, Peter asks to build booths (tents, or tabernacles) which was done at that feast, commemorating the time Israel wandered toward the Promised Land, and which symbolize God's dwelling among the just in the Kingdom.

While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"   The Father bears witness from heaven concerning Christ the Son.  He doesn't say, that Jesus has become His beloved Son, but rather "This is My beloved Son."  It is a revelation that the divine glory on display in the various images of light is Christ's by nature.  From eternity past, my study Bible says, infinitely before Christ's Baptism and Transfiguration, Jesus is God's Son, fully sharing in the essence of the Father:  Jesus Christ is God of God (as the Creed states).  Moreover, the bright cloud recalls the temple worship and the cloud that went before the Israelites in the wilderness, a visible sign of God being extraordinarily present.  Peter's response, to build three tabernacles, comes as he sees this as a sign that the Kingdom has come.  Finally, this is a true theophany in the manifestation of the Holy Trinity:  Christ is Transfigured, the Father speaks from heaven in testimony to Jesus' divine sonship, and the Spirit is present in the dazzling light which surrounds Christ's person, and overshadows the whole mountain in the bright cloud.

And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.  Because of the revelation of the communion of the saints and their capacity to know and recognize Moses and Elijah, the disciples now can understand Christ's words that "Elijah has come already" as referring to John the Baptist.  My study Bible says that their eyes have been opened to the fact that Malachi's prophecy (Malachi 4:5-6) refers to one coming "in the spirit and power of Elijah" (Luke 1:17), rather than to Elijah himself.  

 

 In today's reading we might contrast two important concepts of our faith.  The Transfiguration is called a "theophany," meaning a manifestation of God.  We might think of this as a revelation, but the word for revelation is "apocalypse" (ἀποκάλυψις).  In the Greek, that means to uncover something, to reveal something.  But Christ's Transfiguration reveals not by unveiling but by manifesting something, by showing forth something, by presenting us with signs and symbols of His identity; specifically, of His divinity.  The things that manifest here are the various forms of light which is an expression of God, the true uncreated light that is God (1 John 1:5, as referenced by my study Bible).  Included in this is the bright cloud that overshadows everything, such as it did when Israel wandered in the wilderness.  Moreover, there is the voice of the Father identifying the reality that Jesus is the Son.  All of these things are signs, manifestations of a reality that was always true and always present, but showing forth on this occasion to the apostles in ways they can understand.  Even the presence of Moses and Elijah, and the discussion between them and Jesus, although they all come from different periods of time in an earthly sense, is a manifestation of the communion of saints, always present to us in Christ.  These things reveal by showing forth, by manifesting.  Jesus' Transfiguration, as with all things in the story of Christ, is also meant for us to understand something about ourselves and about our faith.  As we each bear an image of Christ, so faith is meant also to transfigure us.  Christ asks us to bear fruit -- to bear the good fruit of His vine, which is built upon faith (see John 5:1-16).  In this sense, our own "transfiguration" comes through the bearing of this fruit, the signs that Christ is present with us and within us, the things that we do or manifest which give glory to God, the true products of our faith (Matthew 5:16).  One of the properties of God which is frequently overlooked (often in the West) is beauty.  We understand qualities of God to include Beauty, Truth, and Goodness, and beauty can be a manifestation of God.  What do we beautify?  A beautiful gesture is one of loving care and compassion which we extend to others, no matter how small the occasion nor how much it goes unnoticed by others (Matthew 10:42).  An act of beauty can be an act of kindness, a smile or a good word that encourages.  To clean up garbage from a property and rehabilitate it, showing forth a manifestation of the joy of the beauty that God brings us in what we can see might be one more sign of our faith, God's presence with us encouraging us to delight in what God provides that is beautiful, such as good order, or a garden, or helping to care for a child or an elderly person in their home.  All of these things can be the fruits we manifest through our own transfiguration in faith through Christ, and Christ's kingdom and the Spirit dwelling within us.  St. Paul writes, " But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness,  gentleness, self-control. Against such there is no law" (Galatians 5:22-23).  These are manifestations of our own transfiguration in the faith of Christ; they "show forth" fruits that are borne of the Spirit, and they glorify God in showing the world what our faith and what we faithful are all about.  These create beauty in the world; they manifest beauty and show it forth, they add to creation in the Spirit of the Creator that works through us in faith.  Let us consider what we show forth, how we glorify God, what our own transfiguration in His image is meant to be all about.  

 

 

 

 

And He was transfigured before them

 

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles; one for You, one for Moses, and one for Elijah."  While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"  And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.

 

- Matthew 17:1-13 

 

 On Saturday, we read that, following Peter's confession of faith that Jesus is the Christ, the Son of the living God, from that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day.  Then Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  But He turned and said to Peter, "Get behind Me, Satan!  You are an offense to Me, for you are not mindful of the things of God, but the things of men."  Then Jesus said to His disciples, "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.  For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it.  For what profit is it to a man if he gains the whole world, and loses his own soul?  Or what will a man give in exchange for his soul?  For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.  Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom."

 

 Now after six days Jesus took Peter, James, and John his brother, led them up on a high mountain by themselves; . . ..  My study Bible comments that a high mountain is often a place of divine revelation in Scripture (Matthew 5:1; Genesis 22:2; Exodus 19:3, 23; Isaiah 2:3; 2 Peter 1:18).

. . . and He was transfigured before them.  His face shone like the sun, and His clothes became as white as the light.  And behold, Moses and Elijah appeared to them, talking with Him.  Then Peter answered and said to Jesus, "Lord, it is good for us to be here; if You wish, let us make here three tabernacles; one for You, one for Moses, and one for Elijah."  While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, "This is My beloved Son, in whom I am well pleased.  Hear Him!"  And when the disciples heard it, they fell on their faces and were greatly afraid.  But Jesus came and touched them and said, "Arise, and do not be afraid."  When they had lifted up their eyes, they saw no one but Jesus only.  Now as they came down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man is risen from the dead."  And His disciples asked Him, saying, "Why then do the scribes say that Elijah must come first?"  Jesus answered and said to them, "Indeed, Elijah is coming first and will restore all things.  But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished.  Likewise the Son of Man is also about to suffer at their hands."  Then the disciples understood that He spoke to them of John the Baptist.  My study Bible notes that the Transfiguration (for this is what this event is called) is a Theophany; that is, it is a manifestation of God.  It especially reveals the divinity of Christ.  In the eyes of the Orthodox Church, that is affirmed through this display of His uncreated, divine energy in the form of the light which appears to the disciples Peter, James, and John.  The commemoration of this event is a major feast day in the Church.  All of the elements in today's reading that indicate light:  the bright cloud, the shining of Jesus' face like the sun, and the whiteness of His garment, affirm the divinity of Christ, as God is light (1 John 1:5).  In some icons of the Transfiguration, the light is shown as beyond white, a bluish-white, ineffable color, indicating its spiritual origin.  In the Father's voice we have a witness from heaven concerning Christ as Son (notice how this comes after Peter's confession of faith that Jesus is the Christ, the Son of the living God (in this reading from Friday).   The Father's statement, "This is My beloved Son" is an indication that Christ's divine glory is His by nature.  He is God's Son from eternity past, infinitely before His Baptism and Transformation this is true.  Christ fully shares in the essence of the Father; He is God of God, as the Creed declares ("Light from Light, true God of true God, of one essence with the Father").   Other elements of the Transfiguration point beyond Christ's divine sonship, and to His future glory, when as Messiah He will usher in the long-awaited Kingdom.  My study Bible comments that the bright cloud recalls temple worship and the cloud that went before the Israelites in the wilderness, a visible sign of God being extraordinarily present.  As the text indicates, Peter sees this as a sign that the Kingdom has come.  The Feast of Tabernacles is the feast of the coming Kingdom, and hence, his seemingly senseless request to build booths, as is done at that feast to serve as symbols of God's dwelling among the just in the Kingdom.  Moses and Elijah appear with Christ:  Moses represents the law and all those who have died.  Elijah, my study Bible continues, represents the prophets and -- since he did not experience death -- all those who are alive in Christ.  Their presence shows that the law and the prophets, the living and the dead, all bear witness in the Transfiguration to Jesus as the Messiah, the fulfillment of the Old Testament.  Moses and Elijah also manifest the communion of the saints (Hebrews 12:1).  Both are immediately recognizable to the disciples, and they talk with the Lord.  In this vein, the disciples can now understand Jesus' words that "Elijah has come already" which refers to John the Baptist.  Malachi's prophecy of the return of Elijah (Malachi 4:5-6) is a reference to one coming "in the spirit and power of Elijah" (Luke 1:17), rather than to Elijah himself.  Finally, and of great significance, my study Bible points out the manifestation of the Holy Trinity which takes place in this event:  Christ is transfigured with divine light, the Father speaks from heaven testifying to Christ's divine sonship, and the Spirit is present in the form of the dazzling light which surrounds Christ's person, and overshadows the whole mountain. 

The power and significance of this event are clear from the comments in my study Bible, which reflect the Church's historic understanding of the Transfiguration and its central and important place as a major feast day.  It is as if the confession of faith, as well as Christ's powerful words to the disciples indicating His Passion, are all bound up in this experience which both affirms Christ's divine identity and the Kingdom to come.  In Luke's Gospel, we're told that "two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem" (Luke 9:30-31).  In the original Greek text, this word translated as "decease" is literally exodus (ἔξοδος), which  means "departure."  It is a clear connection to His death and Passion, but it is also a powerful reminder that the Passion is inextricably linked to the coming of the Kingdom, and Christ's fullness as the Almighty, who rises from the dead to usher it in, together with judgment.  In effect, the glory of the Transfiguration affirms for us, and in the minds of the disciples as witnesses, that Christ's Passion is necessary, and that through His death on the Cross He will be glorified (John 12:23).  The use of the term "exodus," my study Bible comments, also reveals that Christ's Passion is a fulfillment of the Old Testament Passover, and the true exodus from enslavement into salvation.  The Transfiguration serves as explication and signal to the disciples and to all of us that Christ's glory is bound up with what is to them the unthinkable:  His death on the Cross.  It is a sacrifice, in the words of Christ Himself, which leads to the greatest glory of all, a universal good for all.  (See John 12:24, and Jesus' metaphor for His death, in which a grain of wheat falls to the ground, but produces much grain).  In our daily lives, let us remember this event of the Transfiguration, but most of all how it affirms that our spiritual freedom, like so many blessings in life, did not come cheaply, but at the highest price, in which the truly greatest One among us gave His life out of love for us, and the willingness to liberate us.  He offers this gift to all.  Let us consider with what ignorance we would spurn or reject it -- how great the sacrifice by the greatest One of all, and for all.  When we make a choice for faith, we must consider just how much rests within that choice for that Kingdom!

This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him

 

 At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him."  For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.  Because John had said to him, "It is not lawful for you to have her."  And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet.  But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.  Therefore he promised with an oath to give her whatever she might ask.  So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter."  And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.  So he sent and had John beheaded in prison.  And his head was brought on a platter and given to the girl, and she brought it to her mother.  Then his disciples came and took away the body and buried it, and went and told Jesus.

 

- Matthew 14:1-12 

 

In yesterday's lectionary reading, we learned that after Jesus had finished teaching in parables, He departed from there.  When He had come to His own country of Nazareth, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works?  Is this not the carpenter's son?  Is not His mother called Mary?  And His brothers James, Joses, Simon, and Judas?  And His sisters, are they not with us?  Where then did this Man get all these things?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country and in his own house."  Now He did not do many mighty works there because of their unbelief.

 

At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him."   Jesus has become well-known enough so that by now Herod Antipas, who is the ruler or tetrarch of the region of Galilee, has heard of Him.  The subsequent text in today's reading is given as a flashback, teaching us why Herod fears that Jesus is John the Baptist risen from the dead, and Christ's marvelous works are due to "these powers . . . at work in him."  John the Baptist had performed no miracles, but now Herod believes he is risen from the dead; my study Bible comments that Herod thus fears John more dead than alive.

For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.  Because John had said to him, "It is not lawful for you to have her."  And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet.  But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.  Therefore he promised with an oath to give her whatever she might ask.  So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter."  And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.  So he sent and had John beheaded in prison.  And his head was brought on a platter and given to the girl, and she brought it to her mother.  Then his disciples came and took away the body and buried it, and went and told Jesus.  The account of John's death is given parenthetically, explaining how John died so that the hearers of the Gospel would understand why Herod would think that John had risen from the dead.  My study Bible comments on the fact that Herod, with all of his wealth and soldiers, feared to put John to death.  Although John was a man who lived in poverty and was clothed in camel's hair (Matthew 3:4), this is a testament both to the power of personal holiness and integrity, and to the multitude's perception of John, for they held him in the highest esteem (Matthew 21:26).  

If we look at the character of Herod, we see in him personified a type of immature individual, one who is specifically spiritually immature, but exemplary of what we don't want to be as a fully mature person.  He has a spoiled type of persona, as one who is used to getting what he demands.  In the times we read that he has John the Baptist in custody (Mark 6:20), and also when Christ is given into his custody by Pilate (Luke 23:7-12),  Herod seems to take a kind of delight in them as conspicuous objects of curiosity.  He wants to see a miracle performed by Jesus.  He listens to John both in a kind of fearful and also fascinated way.  He knows the responses both John and Jesus excite in the people, and for him they almost seem like objects in a zoo, something that comes into his possession and which he seeks to observe.  But for him, faith doesn't come into it, nor does spiritual understanding of the power of holiness.  There is only fear as a response to what he perceives to be powers at work.  As we can read from the pathetic story of John's death, Herod is a man who uses wealth and power to indulge himself, and therefore we find a root of selfishness or self-centeredness as motivation in what he does.  He doesn't seem to understand much else, although he delights in the dancing of Herodias' daughter.  His response is foolish at best; as one who indulges in his own exuberances, he rashly promises her on an oath anything she desires.  Let's keep in mind this is done before those of great importance in his kingdom; Mark's Gospel tells us he gave a banquet on his birthday for the nobles, the high officers, and the chief men of Galilee (Mark 6:21).   Herod's rash and foolish behavior gives us a sense of a person without much discipline, who has not developed a sense of integrity in a spiritual or moral sense.  Moreover, we should understand that the dancing of Herodias' daughter before him and the rest of the company present would be seen as scandalous and unthinkable to the earliest hearers of the Gospel, inciting lust for the girl in a culture where the modesty of women was not simply important but also necessary for protection.  So overall we're given a picture of great indulgence, a sign of immaturity and lacking of spiritual discipline and discernment -- and resulting in a terrible tragedy which Herod most likely cannot calculate or appreciate except in terms of his fear of John risen from the dead in Jesus.  Herod is a picture of what spiritual discipline is meant to tame, and spiritual virtue meant to balance and cultivate a response to so that we become truly "great" human beings.  He is a slave to his own passions, whether that be for Herodias, or ambition, or power, or swearing a rash oath before the others there.  He indulges himself when he would be better off not doing so, but only because he can.  He is a picture of what great wealth or power can do to us when we have no development of  personal maturity and integrity to fall back upon to guide us.  In short, he seems to be one of the figures given to us in the Gospels as a cautionary example, and in great contrast to the sacrificial elements which are notable in the lives of the holy people we read about.  John the Baptist, Jesus, and all of the apostles and other followers such as the women who support Christ's ministry are those who are willing to make sacrifices for something greater than merely what they can grasp as material gain in life, and consequently possess something far greater and contribute to what is truly good in the world.  There are other Gentile examples as well, such as the centurion who shows great faith in Christ (Matthew 8:10), and the Samaritan woman to whom He reveals Himself (John 4:39-42).  But Herod creates disaster, and will go on to do the same for himself in the end, if we read about the subsequent histories of Herod and Herodias.  If we look around ourselves, at the present time we live in a world of great potential prosperity.  We can watch films or see popular culture in which self-indulgence seems to be the marvel of the day:  those with great wealth and power can impress with clothing, homes, possessions of every kind, and where fame is also a commodity in and of itself.  These things, true to Christ's teachings, present great temptations for those who have no commitments beyond self-centeredness.  They often enable a type of self-destruction, whether that takes the shape of obvious things like destroyed relationships, addictions of any kinds, or harmful behaviors that contribute negatively to the society in their impact and influence, including violence and abuse of others.  If we look with the eyes of Scripture, we understand that what Jesus and the other holy figures in Scripture offer are a way forward to building a good life within good contribution to community and to our world -- as well as a secure life built on a foundation of integrity and strength (Matthew 7:24).  To live merely through self-indulgence might be a dream on offer to us in a culture which excels at creating material wealth and products which please the appetites, for good or bad.  But without the maturity of an internal spiritual discipline we lose integrity and discernment in how to use the good things and blessings of our world, the products of our intelligence, and possibilities of creativity.  Let us understand the strength of the spiritual life, and the maturity and fullness it offers to us in terms of shaping persona and integrity.  We can look at Herod and those like him as clues to the things that ail us.

 

 

This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him

St. John the Baptist icon. St. George Greek Orthodox Church, rebuilt late 1800s.  Madaba, Jordan

 At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him."  For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.  Because John had said to him, "It is not lawful for you to have her."  And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet.  But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.  Therefore he promised with an oath to give her whatever she might ask.  So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter."  And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.  So he sent and had John beheaded in prison.  And his head was brought on a platter and given to the girl, and she brought it to her mother.  Then his disciples came and took away the body and buried it, and went and told Jesus.

- Matthew 14:1-12

Yesterday we read that when Jesus had finished teaching parables we read in chapter 13,  He departed from there.  When He had come into His own country of Nazareth, He taught them in their synagogue, so that they were astonished and said, "Where did this Man get this wisdom and these mighty works?  Is this not the carpenter's son?  Is not His mother called Mary?  And His brothers James, Joses, Simon, and Judas?  And His sisters, are they not all with us?  Where then did this Man get all these things?"  So they were offended at Him.  But Jesus said to them, "A prophet is not without honor except in his own country and in his own house."  Now He did not do many mighty works there because of their unbelief.

 At that time Herod the tetrarch heard the report about Jesus and said to his servants, "This is John the Baptist; he is risen from the dead, and therefore these powers are at work in him."  For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.  Because John had said to him, "It is not lawful for you to have her."  And although he wanted to put him to death, he feared the multitude, because they counted him as a prophet.  But when Herod's birthday was celebrated, the daughter of Herodias danced before them and pleased Herod.  Therefore he promised with an oath to give her whatever she might ask.  So she, having been prompted by her mother, said, "Give me John the Baptist's head here on a platter."  And the king was sorry; nevertheless, because of the oaths and because of those who sat with him, he commanded it to be given to her.  So he sent and had John beheaded in prison.  And his head was brought on a platter and given to the girl, and she brought it to her mother.  Then his disciples came and took away the body and buried it, and went and told Jesus.  The story of the death of John the Baptist is given parenthetically in the Gospels; that is, it's a type of flashback, because it is given as explanation for why Herod believes that Jesus is John the Baptist risen from the dead.  It gives us a picture of Herod's dread, and assumption of why such power is at work in Jesus.  My study bible adds that in the tradition of the Church, John's martyrdom allowed the coming of the Messiah to be announced to the souls in Hades.  John is therefore Forerunner (his title in the Church) not only to Christ on earth, but also to all souls who came before.   John is also seen as a defender of marriage.  This story about John tells us of the great esteem in which the people held him, believing that he was a prophet and holy man.

In this story of the beheading of John, we're given a glimpse into the life of the palace of King Herod.  This Herod is Herod Antipas, son of Herod the Great.  While Herod the Great ruled Judea for Rome, and was known as both ruthless tyrant (in a world in which rulers were known for their harshness, Herod stood out), and also a great builder, whose projects included the magnificent second temple.  Herod the Great was the king who slew the infants of Bethlehem.  Herod Antipas is his son, who is known as the tetrarch of Galilee, Jesus' home territory.  For those of the early Church, and the Jews of the time of Jesus, the story of Herod Antipas is quite shocking.  First of all, to ask a daughter to dance before men is already an insult to the contemporary importance of modesty, just as under particular circumstances it could also be to us today.  It is at once an indication of the excesses of this court.  Herod is married to his living brother's wife, which was a violation of Jewish laws of marriage.  (The contemporary historian Josephus writes that she violated Jewish law by divorcing her first husband; possible for a Roman woman, but not legal for a woman under Jewish law.)   Her daughter, who dances before the guests at this birthday party, is from her first marriage.   John's denunciation of this violation of the law is the reason why he was imprisoned in the first place, at the behest of Herodias.  Herodias herself was equally ambitious for power and position as any other figure of the time.    Their marriage would spark a war for political reasons that was disastrous for them.  Eventually both Herod and Herodias were sent to Gaul in exile.  But the events described in today's reading give us a sense of the selfishness that categorizes these royals:  all Herodias cares about is ridding herself of John the Baptist, the daughter's dance prompts a lavish and rash promise of whatever goods she wants, the daughter is manipulated by her mother into a horrific bargain for the head of a prophet and holy man.  It culminates in the gruesome image of John's head brought in on a platter at this birthday party, and given to the girl, who then gives it to her mother.  It is an absolute picture of selfishness, which the Gospel ultimately connects the worst sort of violence and murder.  Here we come to an important understanding of our faith:  while Christ's death on the Cross is the ultimate unselfish act, the greatest sacrifice made from love, the lives of Herod and Herodias resemble the worst excesses of selfishness, self-centeredness.  John the Baptist also has lived his life for God; he will be the model for the Christian monastics to come.  Ultimately, we can see in these figures a basic understanding of our faith.  We live in a world dominated by violence sparked from selfishness, for which the antidote is a life in which we seek to love God with all our heart and soul and strength, and neighbor as oneself (see 22:35-40).  The lives of John the Baptist and Jesus give us examples of those who lived such teachings to the fullest, as events unfolded for each, and we are to do likewise, with God's help.   In a world in which so much is offered to us through commerce, entertainment, and advertising, we may be tempted to feel that a life of selfish excess is not only a worthwhile goal, but one which the world chases around us.  In truth, our faith asks us to live differently, and not to go along with the easy lure of selfishness as a guide to happiness.  Just as that life gave no peace nor happiness to Herod or Herodias, so we also seek something wiser and better.  We hold to our faith to bring us a better life, one in which we have the peace of knowing and understanding that we are loved and we love in return, and that we have something more meaningful and better to live for.  Through our faith, we may consider that we live for a truly better world, in which we may leave traces of that love which God gives to us first, and asks us to return.  Whatever form the questions of your life take, consider this difference.  Look around at the violence in our own contemporary world, and consider where it comes from.  If we think today we are in any less of a struggle than the world into which Christ was born, we are mistaken.  Our mission, following Him, is as essential to this world as ever.  His struggle remains, and He asks us to join Him.   In the icon above, we read the story of John.  He's titled "Forerunner" for his message of preparation for the Messiah.  He holds his head on a platter, and a scroll upon which is his message of repentance (3:2).  He has wings like an angel, as John was the messenger of Christ, and the Greek word for angel (αγγελος/angelos) means "messenger."