Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him

 

 Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you say."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly. 

 

Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.  And at that time they had a notorious prisoner called Barabbas.  

 

Therefore, when they had gathered together, Pilate said to them, "Whom do you  want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  Then the governor said, "Why, what evil has He done?"  But they cried out all the more, saying, "Let Him be crucified!" 

 

 - Matthew 27:11-23 

 

 When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death.  And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.  Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, "I have sinned by betraying innocent blood."  And they said, "What is that to us?  You see to it!"  Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.  But the chief priests took the silver pieces and said, "It is not lawful to put them into the treasury, because they are the price of blood."  And they consulted together and bought with them the potter's field, to bury strangers in.  Therefore that field has been called the Field of Blood to this day.  Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the value of Him who as priced, whom they of the children of Israel priced, and gave them for the potter's field, as the LORD directed me."

 

 Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you say."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly.  My study Bible comments that the chief priests hide their real charge against Jesus -- the claim of equality with God -- because this would not persuade the governor to sentence Him to death.  Instead they devise to present a charge of treason, that Jesus called Himself the King of the Jews.  Such a crime would carry the death penalty, as it constitutes a challenge to Roman rule.

 

 Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.  And at that time they had a notorious prisoner called Barabbas.  My study Bible comments that Jesus is the true Son of the Father, yet the name Barabbas means "son of the father."  Ironically, these crowds have to choose between one Son of the Father and the other.   My study Bible says that as they influence the crowds to choose Barabbas, these chief priests indicate to which father they belong -- the devil (John 8:44).  

Therefore, when they had gathered together, Pilate said to them, "Whom do you  want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  Then the governor said, "Why, what evil has He done?"  But they cried out all the more, saying, "Let Him be crucified!"   Here Pilate tries three times to release Jesus, but the chief priests and elders persuade the people that they should ask for Barabbas and destroy Jesus, thus refuting Pilate's three attempts.  In the end, my study Bible says, they are demanding the release of a rebel like themselves.

 

 Pilate tries three times to save Jesus, because it's the time of the Passover Feast, and so the occasion when the Romans would give amnesty to one of the prisoners of the Empire, giving them back to the community, so to speak.  Pilate, being an outsider to the politics of the temple, hasn't really any problem with Jesus.  Jesus is not like Barabbas, who was likely what may be called a brigand, one involved in insurrection against the Romans.  Barabbas is a kind of known quantity to Pilate, the type of man seen as a criminal because he was involved in some sort of violence against the state.  State power and order were the greatest priorities for the Romans, and so certainly for this Roman governor keeping those like Barabbas under control would have been an obvious concern.  But Jesus is another matter altogether.  Well-spoken, and meek (or gentle), Jesus is someone that a Roman official could possibly regard as possessing some kind of virtue.  Barabbas, by contrast, is here called a notorious prisoner.  Moreover, Pilate's own wife confesses to him that he'd best beware of how he treats Jesus, even sending Pilate a message:  "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."   Among the peoples and cultures of the Mediterranean still today, and certainly then, portents and omens such as dreams have some mysterious significance.  One could possibly ignore them and regret it.  In a world such as Pilate lived, confidence and trust would be in short supply; perhaps only a wife could be trusted to confide such a message honestly (her fate, after all, rested with him as well).  But the Gospels tell us that Pilate honestly has found nothing wrong or criminal in Jesus ("Why, what evil has He done?").  Moreover, he knows that these religious leaders who want Jesus executed seem, apparently to Pilate, to want to do so out of envy.  Perhaps Jesus is a type of leader in the society that might be easier to deal with than those who favor brigands like Barabbas.  At any rate, whatever Pilate is thinking, it's his job to maintain the peace and order such as it was, or his own career would certainly be on the line.  So for all these various reasons, Pilate tries to free Jesus.  But the religious leaders are experts in coercion and manipulation, and they have determined that they are to be rid of Jesus, who seems to challenge their authority and has favor with the people.   He wants to change things, and especially He challenges the ways that they do things.  He's a threat to them in this sense.  Pilate fails to persuade the crowds, and perhaps he sees there is no sense arguing with the religious leaders; he's not going to change their minds.  But instead of asserting his authority -- which he could do as the power rests with him in these circumstances -- he won't challenge them anymore.  Perhaps he thinks he's got enough trouble on his hands with insurrections as it is; perhaps he thinks it's canny to do some horse trading and give in to the religious leadership here to stay on good terms as their cooperation is necessary to Rome.   At any rate, it is here where our reading cuts off for today, and so we must wait until Monday's reading to see the decision we know will happen, and Pilate's manner of delivering it.  But let us consider Pilate's judicial decision here as one that weighs on a scale of balance:  on one side is the Jewish nation as represented by the religious leaders and the crowd's demand for Barabbas, and on the other side is Jesus in whom Pilate can find no evil.  How would we see the balance on this scale if we were Pilate?  We know it's heavily tipped in favor of Christ, for we know His substance and who He is.  But Pilate has things he knows about these leaders such as their envy, he knows of his wife's troubling dream, he knows that rationally he has found no evil that Christ has done.  We each might find ourselves at some time in Pilate's seat, needing to make a decision between forces that are highly coercive -- people whose cooperation we might need, and the truth that seems to present itself before us.  Think about Pilate the next time such a circumstance presents itself; for we don't know who might be standing before us.  It might be one of "the least of these," a brother of Jesus.

I tell you that if these should keep silent, the stones would immediately cry out

 

 When He had said this, He went on ahead, going up to Jerusalem.  And it came to pass, when He drew near to Bethphage and Bethany, at the mountain called Olivet, that He sent two of His disciples, saying, "Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat.  Loose it and bring it here.  And if anyone asks you, 'Why are you loosing it?' thus you shall say to him, 'Because the Lord has need of it.'"  So those who were sent went their way and found it just as He had said to them.  But as they were loosing the colt, the owners of it said to them, "Why are you loosing the colt?"  And they said, "The Lord has need of him."  Then they brought him to Jesus.  And they threw their own clothes on the colt, and they set Jesus on him.  And as they went, many spread their clothes on the road.  

 

Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen, saying:

"'Blessed is the King who comes in the name of the LORD!'

Peace in heaven and glory in the highest!"

And some of the Pharisees called to Him from the crowd, "Teacher, rebuke Your disciples."  But He answered and said to them, "I tell you that if these should keep silent, the stones would immediately cry out."

 

- Luke 19:28-40 

 

Yesterday we read that Jesus spoke another parable, because He was near Jerusalem and because His disciples thought the kingdom of God would appear immediately.  Therefore He said:  "A certain nobleman went into a far country to receive for himself a kingdom and to return.  So he called ten of his servants, delivered to them ten minas, and said to them, 'Do business till I come.'  But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'  And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading.  Then came the first, saying, 'Master, your mina has earned ten minas.'  And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.'  And the second came, saying, 'Master, your mina has earned five minas.'  Likewise he said to him, 'You also be over five cities.'  Then another came, saying, 'Master, here is your mina, which I have kept put away in a handkerchief.  For I feared you, because you are an austere man.  You collect what you did not deposit, and reap what you did not sow.'  And he said to him, 'Out of your own mouth I will judge you, you wicked servant.  You knew I was an austere man, collecting what I did not deposit and reaping what I did not sow.  Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'  And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.'  (But they said to him, 'Master, he has ten minas.')  For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him.  But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.'"

 

  When He had said this, He went on ahead, going up to Jerusalem.  And it came to pass, when He drew near to Bethphage and Bethany, at the mountain called Olivet, that He sent two of His disciples, saying, "Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat.  Loose it and bring it here.  And if anyone asks you, 'Why are you loosing it?' thus you shall say to him, 'Because the Lord has need of it.'"  So those who were sent went their way and found it just as He had said to them.  But as they were loosing the colt, the owners of it said to them, "Why are you loosing the colt?"  And they said, "The Lord has need of him."  Then they brought him to Jesus.  And they threw their own clothes on the colt, and they set Jesus on him.  And as they went, many spread their clothes on the road.   The event described in today's reading is called the Triumphal Entry, in which Christ enters into Jerusalem.  We celebrate it in the Church as Palm Sunday.  My study Bible explains that by the time of Christ, Jewish nationalism had led to the expectation of a political Messiah to deliver them from Roman control, and reestablish David's kingdom.  So, in that context, we read of Jesus' careful and deliberate preparations for this moment.  They are given with explicit instructions, so that we understand Christ's deliberate choice of a donkey's colt to ride.  His entry into Jerusalem is not to proclaim the political kingdom the people expect, a king with accompanying army.  But, as my study Bible explains, the Kingdom He expects to establish is "not of this world (John 18:36).  A donkey's colt is a sign of humility and peace (Zechariah 9:9).  Christ's entry into the city isn't only a declaration of the establishment of the kingdom of God, but also a promise of His final entrance into the heavenly Jerusalem with all believers, and of His accepting the New Jerusalem as His pure Bride (Revelation 21:2).  Those who spread their clothes on the road do so as paying reverence to a King.  My study Bible explains that this is also spiritually understood as our need to lay down our flesh, even our lives, for Christ.

Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen, saying: "'Blessed is the King who comes in the name of the LORD!'  Peace in heaven and glory in the highest!"  The disciples' praise comes from Psalm 118:26, which was associated with messianic expectation.  It was recited daily for six days during the Feast of Tabernacles, and seven times on the seventh day as branches were waved.  We note how the praise of the disciples echoes and reciprocates the praise of the angels to the shepherds at Christ's birth, as reported by Luke (see Luke 2:8-14).  Heralding Christ's birth, the angels proclaim peace upon the earth, and the disciples at His Triumphal Entry into Jerusalem, whose name means "foundation of peace," peace in heaven.

 

 And some of the Pharisees called to Him from the crowd, "Teacher, rebuke Your disciples."  But He answered and said to them, "I tell you that if these should keep silent, the stones would immediately cry out."  In the Pharisees' remark to Christ ("Teacher, rebuke Your disciples") we observe the great divisions within Jerusalem.  At this time of the Triumphal Entry, it is not a place of peace at all, but turmoil.  St. Ephrem the Syrian comments that at this time the children cry out but the stones remain silent, while at the time of Christ's Crucifixion the stones will cry out but those with words will be silent (Matthew 27:51).  St. Ambrose says that after Christ's Passion, the living stones, as described by St. Peter, will cry out (see 1 Peter 2:5).

St. Peter, in his First Epistle, writes, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:4-6).  I'm reading an interesting book on the nature of sacrifice, especially as it was understood in the context of the wider ancient world and the Jewish faith, titled Welcoming Gifts: Sacrifice in the Bible and Christian Life, by Fr. Jeremy Davis.  St. Peter was certainly a person who understood sacrifice and its nature within a religious community, and the transformation of sacrifice through Jesus Christ, who offered Himself as the greatest gift we have, forming a community of the Church.  St. Peter speaks of Christ as a living stone, rejected indeed by men, but chosen by God and precious, referring to Jesus' own words about Himself in the chapter that will follow (Luke 20:17), when He will quote these lines from Psalm 118:22 in speaking to the chief priests, scribes, and elders.  Jesus will ask them, "What then is this that is written: 'The stone which the builders rejected has become the chief cornerstone'?"  It's interesting that He will quote from Psalm 118, the psalm from which the triumphal shout of the disciples comes, heralding the kingdom of God.  But if we are to understand Christ, this chosen stone, as a spiritual sacrifice, we must understand it properly.  Fr. Davis in his book explains the nature of sacrifice as a gift which builds community, to be shared within community shaped by God.  For us, this chosen stone is the once and for all sacrifice, the gift in which we participate through our faith, which lives for us, in us, among us.  This is affirmed in the word Eucharist, coming from the Greek word for giving thanks; it is at once our gift and sacrifice, the cup of participation in the life of Christ.  But in St. Peter's words, we also become living stones, "being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ."  One cannot help but tie in, as did St. Ambrose, this notion of the living stones, following and participating in Christ's life, and building up His Church upon His foundation, with Jesus' words in today's reading, foreshadowing the Church to come.  When those who offer praise become in some sense synonymous with the stones who would cry out in their place, then we have quite an analogy.  We have the sense in which we also make gifts of ourselves in building up His Church through our praise, our prayers and blessings, the work of spiritual "profits" He has encouraged His disciples to do in yesterday's reading (see above).  The Triumphal Entry is understood as a parallel sort of type to Christ's ultimate entry into the heavenly Jerusalem with His Bride, the Church, the people of God.  But in the time of its actual occurrence 2,000 years ago, He was on His way to the sacrifice -- the gift of Himself -- that He wished to offer for all and to all, and in all, so that we also may follow as living stones.  Let us consider this crowd of mixed attitudes and understandings in Jerusalem at that time.   Perhaps as may remain the case today, just as it has been throughout its history ever since, Jerusalem remains a city of turmoil and conflict -- open and hidden -- rather than a city of peace.  But, like the faithful disciples, midst the turmoil we are to do our work of peace nonetheless, and He has given us His teachings for doing so.  In every event, at all times, we may continue to make our own spiritual sacrifices as living stones in His name, producing the spiritual fruit He asks of us by participating in His life in all the ways we can, through our prayers and our diligence and mindfulness of His commandments.  We may always participate in His love and build His community as living stones.

 

 

 

Then Pilate asked Him, saying, "Are You the King of the Jews?"

 

 Then the whole multitude of them arose and led Him to Pilate.  And they began to accuse Him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King."  Then Pilate asked Him, saying, "Are You the King of the Jews?"  He answered him and said, "It is as you say."  So Pilate said to the chief priests and the crowd, "I find no fault in this Man."  But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."

When Pilate heard of Galilee, he asked if the Man were a Galilean.  And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.  Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him.  Then he questioned Him with many words, but He answered him nothing.  And the chief priests and scribes stood and vehemently accused Him.  Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate.  That very day Pilate and Herod became friends with each other, for previously they had been at enmity with one another. 

 

- Luke 23:1-12 

 

Yesterday we read that the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?"  And many other things they blasphemously spoke against Him.  As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."  Then they all said, "Are You then the Son of God?"  So He said to them, "You rightly say that I am."  And they said, "What further testimony do we need?  For we have heard it ourselves from His own mouth."

 

  Then the whole multitude of them arose and led Him to Pilate.  And they began to accuse Him, saying, "We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King."  Then Pilate asked Him, saying, "Are You the King of the Jews?"  He answered him and said, "It is as you say."  So Pilate said to the chief priests and the crowd, "I find no fault in this Man."  But they were the more fierce, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee to this place."  My study Bible tells us that the religious accusations against Jesus (Luke 22:66-71, in yesterday's reading, above) wouldn't be adequate to justify a death sentence under Roman occupation.  So therefore, the chief priests need to invent false, politically charged accusations ("We found this fellow perverting the nation, and forbidding to pay taxes to Caesar, saying that He Himself is Christ, a King"), so that Pilate can be persuaded that Jesus is deserving of a death sentence.  See also Luke 20:20-26.  Pilate's question ("Are You the King of the Jews?") is, according to my study Bible, more a mockery of the accusation itself than of Jesus -- as he clearly does not take the political charges seriously.  Christ's response, "It is as you say," can also be translated into the more ambiguous, "You say so."

When Pilate heard of Galilee, he asked if the Man were a Galilean.  And as soon as he knew that He belonged to Herod's jurisdiction, he sent Him to Herod, who was also in Jerusalem at that time.  Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him.  Then he questioned Him with many words, but He answered him nothing.  And the chief priests and scribes stood and vehemently accused Him.  Then Herod, with his men of war, treated Him with contempt and mocked Him, arrayed Him in a gorgeous robe, and sent Him back to Pilate.  That very day Pilate and Herod became friends with each other, for previously they had been at enmity with one another.   My study Bible explains that Herod sees Jesus as a novelty.   Christ's silence, it says, is an act of compassion -- for to reveal divine mysteries in the face of such blasphemy would have brought Herod even greater condemnation.  St. Ambrose sees Herod as a figure representing all unrighteous people who, if they don't recognize Jesus as the Christ, won't ever understand His words nor recognize His miracles.

Jesus' defiance of Pilate and Herod takes on strange tones, things we're not necessarily familiar with in One who is subject to injustice and false charges.  Instead of fighting what are obviously lies -- even, apparently to both Pilate and Herod -- Jesus stands more or less completely silent.  Even to the question asked by Pilate, "Are You the King of the Jews?" Jesus offers a meek blurb of a reply we could translate as "You say so."   The chief priests and scribes respond ever more vociferously, and seeking to stir up the crowd against Him.  But Jesus remains silent.  He won't protest and He won't prove anything.  Not to Pilate, and not to Herod, who would be all too glad to witness some miracle or other marvel from Jesus.  He is not there to prove He's innocent.  He's put on trial by a world that cannot and does not understand Him, for that is only possible through the work of faith, and the eyes of those in the future which will hold and build and expand His Church upon the pillars of faith among His present apostles.  Pilate and Herod, like the religious leaders in the temple, represent in some sense a world that is passing away.  They might be the ones who hold power today, the worldly mighty in positions of support for Rome, the ruling empire.  But even Rome is passing away, just as sooner or later -- forty years from this time, to be precise -- Rome will overrun Jerusalem and destroy the temple which remains destroyed today.  All things are passing, but those who represent the power of the world in this scene work for regimes and entities which do not hold the future.  It is, ironically in light of what is happening in today's reading, the One who stands accused and mute before them who will be responsible for the demise of these empires.  It is the abuse of power and lack of faith which will ultimately condemn those regimes that are passing away and whose people will have to change and adapt to survive what is coming.  The world that they know is going to be upended and transformed through the ministry of Christ, in just one generation away from this time of this trial.  The very way that our years are numbered in the world will shift our consciousness away from what was before Christ, and dividing it from the years and centuries -- even millennia -- after Christ.  This mute and meek Man, unjustly accused, is the lever, the fulcrum, upon which all else hangs and divides.  And that is simply in a worldly sense!  We say nothing of the heavenly power that is at work, and which waits to make itself understood, and to change a cosmos and its order.  But the power in this Man who does not speak, does not protest, does not make a defense against injustice and brutality in the treatment He's given, is absolute, and it is all there whether or not these figures of worldly power understand it.  What we might take from the impact of this realization is simply that with God, all bets are off.  Anything is possible, and nothing is impossible.  There may be great power in the meek and silent, while those who become more fierce, and who vehemently accused Him in response, are ultimately powerless to protect and defend themselves from the change that is being implemented -- with God's grace -- through the effort they make to kill Him.  This is why we are to understand our dependence upon God for victories in ways we cannot predict and cannot comprehend.  This is the history we're told throughout the Bible, of a small people, dependent upon God, who go astray when they forget and seek to be like the other nations, and in this One who "will not cry out, nor raise His voice, nor cause His voice to be heard in the street" at His trial (Isaiah 42:2).  For He is the King of kings and Lord of lords, even if lords and kings of the world cannot comprehend it.

Why is it that you are so fearful? How is it that you have no faith?

 On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why is it that you are so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"

- Mark 4:35-41

Yesterday we read the continuation of Jesus' preaching in parables to the crowds that now come to hear Him.   He said to them, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."  And he said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the harvest has come."  Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."  And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them.  And when they were alone, He explained all things to His disciples.

 On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why is it that you are so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"  My study bible comments here that Christ's mastery over creation is one more sign that He is the messiah and is divine.  Commands to natural forces such as the wind and the sea could only be issued by God (Job 38:8-11; Psalm 66:5-6, 107:29).   We note also that Jesus was asleep, giving us a picture of His humanity and human need for rest, and therefore His full Incarnation as human being.  My study bible also tells us that the image of Christ and His disciples in a boat is traditionally used in order to illustrate the Church.  It says that God both permits storms and delivers us through them, so that we can see His protection more clearly.  Moreover, His rebuke of the storm remains to us an illustration of His calming of our own inner tempests of the soul.

We all have struggles in life.  Christ's entire ministry seems to be one of struggle, and within many dimensions of challenges both to Himself personally and to His ministry.   His struggles even encompass His relationships with His immediate family, as we read in Tuesday's reading.  When we struggle for our faith, or even because of our faith, we should not be surprised, as Christ's ministry already sets out for us the challenges that may come to us simply because we are believers.  But in our struggle for faith, we should remember that we are all "on a mission."  Each one of us, as faithful, is on a journey of faith.  Here in today's reading, we recall from Wednesday's reading that Jesus was sitting in a small boat in the sea, preaching to the great crowds who now gather to hear Him, as they faced Him on the shore.  In today's reading, He tells the disciples they are all to "cross over to the other side" of the Sea of Galilee.  The Sea of Galilee is, in effect, a very large lake, approximately 13 miles long and 8 miles wide.  When He gives the command to cross over into Gentile territory, it is already evening (as the reading tells us) and so He knows that these men -- and those in the other little boats with them -- will be crossing over through the night.  Although the noise must have been tremendous, not to mention the effect of the waves sweeping into these small boats, Jesus sleeps through it.  Let us keep in mind that we know that several of these disciples at least are professional fishermen whose lifelong family work was on this Sea of Galilee (1:16-20).  But Jesus knows where He is going; His commands reflect the will of the Father for the direction of this ministry.  In faith, then, He teaches us about the levels of challenges we face in faith.  He attends to His real human needs by sleeping, but the storm is one more thing to face and go through in faith, as all things are in the hands of God -- as well as this challenge to the ministry presented by the wind and sea.  We note that His command translated as Peace! really literally means in the Greek, Silence!  He rebukes the wind, and tells the sea to be still!  These are commands as to unclean spirits, the demonic or evil, as in an exorcism.  It is suggesting to us that Christ, as the divine Son, commands all things that present evil or threat of suffering to human life.  But it also tells us that this is just one more of the challenges to His ministry.  And so, this is how we need to view the challenges that come to us in life as we seek also to live our faith.  We face them with prayer -- and most importantly, with faith itself, knowing that we are also on a mission, a journey with Him and for Him.  Note that He equates a lack of faith with fear.  To have faith is to take confidence in something.  In the Greek, the word for faith is rooted in the word that literally means trust.   When we decide to place our faith in Christ, we put our trust in Him.  We place our trust in the goodness and love of God, and therefore the challenges that come our way -- while they may truly be threatening and frightening -- come in the context of this particular kind of understanding.  We seek to serve with our lives the Lord who is good, and who loves us and knows our lives and what we go through (Luke 12:7), and therefore within the challenges of serving this ministry in the world we know the the struggle is one God calls us to make.  As my study bible says, God both permits storms and delivers us through them.  Therefore each and every challenge, whether it be through relationships with people or other dangers, even the natural forces of the world, is to be seen in this context of spiritual battle and struggle.  Christ comes into the world to displace the "strong man" or the evil one, and all that seems to cause evil in our lives enters us into the context of that struggle.  In this light, we are given to understand, then, how we go through whatever challenges or suffering presented to us, no matter what their form.  Let us consider Christ's call for faith, and where we place our trust to get us through -- and that everything happens with a hidden potential, a way to go through the challenges to strengthen our faith and our souls.

Why are you so fearful? How is it that you have no faith?

 On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why are you so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"

- Mark 4:35-41

Yesterday we read that Jesus continued to teach in parables.  He said, "Is a lamp brought to be put under a basket or under a bed?  Is it not to be set on a lampstand?  For there is nothing hidden which will not be revealed, nor has anything been kept secret but that it should come to light.  If anyone has ears to hear, let him hear."  Then He said to them, "Take heed what you hear.  With the same measure you use, it will be measured to you; and to you who hear, more will be given.  For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him."  And He said, "The kingdom of God is as if a man should scatter seed on the ground, and should sleep by night and rise by day, and the seed should sprout and grow, he himself does not know how.  For the earth yields crops by itself:  first the blade, then the head, after that the full grain in the head.  But when the grain ripens, immediately he puts in the sickle, because the  harvest has come."  Then He said, "To what shall we liken the kingdom of God?  Or with what parable shall we picture it?  It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade."  And with many such parables He spoke the word to them as they were able to hear it.  But without a parable He did not speak to them.  And when they were alone, He explained all things to His disciples.

 On the same day, when evening had come, He said to them, "Let us cross over to the other side."  Now when they had left the multitude, they took Him along in the boat as He was.  And other little boats were also with Him.  And a great windstorm arose, and the waves beat into the boat, so that it was already filling.  But He was in the stern, asleep on a pillow.  And they awoke Him and said to Him, "Teacher, do You not care that we are perishing?"  Then He arose and rebuked the wind, and said to the sea, "Peace, be still!"  And the wind ceased and there was a great calm.  But He said to them, "Why are you so fearful?  How is it that you have no faith?"  And they feared exceedingly, and said to one another, "Who can this be, that even the wind and the sea obey Him!"  My study bible has several observations about today's reading.  First, it says that Christ allows the windstorm deliberately.  This happens while He's sleeping in order to build and perfect the faith of the disciples and to rebuke their weaknesses.  Eventually they must be unshaken by life's temptations in their mission as apostles.  Here their faith is still mixed with unbelief.  In faith, they awake Him, but express unbelief when they declare that they are perishing.  I always note in this story that several of these men are seasoned fishermen, used to fishing on this sea.  Jesus' mastery over creation is another sign that He's the Messiah, and also divine.  But as a man, He sleeps and needs rest.  He has assumed all the natural actions of the flesh, says my study bible, of which sleep is one.  This image of Christ and the disciples in a boat is as traditional one to illustrate the Church.  My study bible says, "God both permits storms and delivers us through them, so that we can see His protection more clearly.  Christ's rebuke of the storm is also an illustration of His calming the tempests in the human soul."

It's interesting to look at some of the Greek words in today's reading.  When Jesus says, "Peace, be still!" the Greek gives us two words that actually mean "silence."  The word translated as peace is a command to be quiet.  It gives us a sense of the roaring sea and storm.  It is clearly a command from someone in authority.  The word translated as be still is from the word for "muzzle."  It is a command for silence, to cease the fuss, the roar, and the noise.  In these words we have an image of God silencing a chaotic, clashing, and frightening world.  In a way, the "hush" conveyed through these words echoes the Spirit of the Lord hovering over the dark waters that covered the world in the beginning of Genesis (Genesis 1:1-2).  When Jesus challenges His disciples, saying, "Why are you so fearful?  How is it that you have no faith?", He's asking them, in a sense, where their trust in His leadership and guidance is.  To be fearful, in the context of the Greek word used here, is to doubt the future and the success of the current endeavor.  Faith, as discussed frequently in this blog, is another word for trust.  Trust is the fuller meaning of the word for faith in Greek, its root and heart.  Christ shows His authority as supreme, and also His knowledge in His guidance for the Church.   When He calls all of us to faith through His words to the disciples, He's assuring us that regardless of what we experience, we must trust in Him, trust in God.  As readers, we know what these disciples will experience when He is no longer living as the human Jesus in the world.  They will face persecutions and martyrdom, and make a host of sacrifices in their mission of the Church.  At the root of this trust in Christ we find the deep need for a kind of unity with our Creator.  That is, a depth of loyalty and love that endures through all the difficulties of life, the struggles that face us for that faith and that Church, the kinds of evils that may exist in the world.  That is a call for faith that goes far beyond a nominal acceptance of a way of thinking or viewing life, but into the depths of the most difficult kinds of struggle.  The image of Christ with the disciples in the boat, as noted above, is by tradition given to us as an image of the Church.  It places Christ squarely in the center as leadership, before all else.  Our trust and confidence is in Him, and in His peace, even as we may be guided through a sea of troubles.