He is not the God of the dead, but the God of the living

Then some Sadducees, who say there is no resurrection, came to him; and they asked him, saying: "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother. Now there were seven brothers. The first took a wife; and dying, he left no offspring. And the second took her, and he died; nor did he leave any offspring. And the third likewise. So the seven had her and left no offspring. Last of all the woman died also. Therefore, in the resurrection, when they rise, whose wife will she be? For all seven had her as wife." Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead, but the God of the living. You are therefore greatly mistaken."

- Mark 12:18-27

Jesus continues to be tested as he teaches in Jerusalem. Today, it is a group of Sadducees who approach him with a question. We recall from yesterday's reading that it was a group of Herodians and Pharisees who had questioned him about paying taxes to Caesar. The Sadducees are a group that represents landowners and other wealthy families in Jerusalem. Holding many high offices within Israel, they controlled the temple and the Sanhedrin. My study bible notes: "They differed from the Pharisees in that they were politically prudent and they adapted to the presence of the Romans. They interpreted the Law even more rigidly than the Pharisees and, unlike them, the Sadducees rejected the belief in angels and in the resurrection from the dead at the end of the age. The Sadducees completely disappeared after the destruction of Jerusalem." Their question reflects their orientation, and its absence of all concept of life in the resurrection: "Teacher, Moses wrote to us that if a man's brother dies, and leaves his wife behind, and leaves no children, his brother should take his wife and raise up offspring for his brother. Now there were seven brothers. The first took a wife; and dying, he left no offspring. And the second took her, and he died; nor did he leave any offspring. And the third likewise. So the seven had her and left no offspring. Last of all the woman died also. Therefore, in the resurrection, when they rise, whose wife will she be? For all seven had her as wife." It seems to me this question obviously reflects worldly values, but also life as a sense of ownership, of property. This perhaps befits their wealthy status and its orientation.

Jesus answered and said to them, "Are you not therefore mistaken, because you do not know the Scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven." What I find interesting about this first part of Jesus' answer is its orientation to the reality of life in this heavenly kingdom. There is a complete shift in perspective. To introduce angels is to create not merely a sense of a different relatedness; that is, without erotic love as in a marriage. But there is also a re-shifting of attitude toward persons or personhood, if you will. Angels are divine beings, awesome and beautiful to us in themselves. An angel cannot be the property of another angel; there is no sense of ownership in relationship among such beings. So, there is a complete setting aside of such worldly relationships here in the sense of the establishment of the notion of individual personhood; respect, in a sense, for each individual, and the image, character and self of that person. A woman, in this analogy ("like angels in heaven") is no longer property ("they neither marry nor are given in marriage"), but all live a different life. As we are focused now, after Easter, on the Resurrection and Jesus' appearance to his followers - even "in another form" - after his crucifixion, it is quite a wonderful thing to contemplate the nature of this heavenly life. Furthermore, we understand that in this heavenly kingdom, the primary relationship is to God, as in "the first great commandment." My study bible notes, "At the Second Coming, the bodies of the faithful will be transformed into incorruptible bodies; there will no longer be marriage or begetting of children. That does not mean, however, that family relationships are broken or ignored. The Sadducees are taken off guard by Jesus' answer."

"But concerning the dead, that they rise, have you not read in the book of Moses, in the burning bush passage, how God spoke to him, saying, 'I am the God of Abraham, the God of Isaac, and the God of Jacob'? He is not the God of the dead, but the God of the living. You are therefore greatly mistaken." This last word, "mistaken," can also be translated as "deceived." My study bible notes that "this last part of Jesus' answer is similar to what the Sadducees expect from the Pharisees ... Old Testament passages such as Ex. 3:6, 15 were the foundation for the Pharisees' belief in the resurrection from the dead." God is the God of the living, and not the dead. In the communion of saints, we understand this heavenly life to be a present reality, in which all those who live in God, in Christ, are present to one another; indeed, pertinent to this question, it is a heavenly family. Jesus has said that, "whoever does the will of God is my brother and my sister and mother."

One other important component of this heavenly life is also introduced here by Jesus' invoking the scripture and the present tense it implies: time does not function in eternity as it does in earthly life. This is an eternal kingdom, where all is an eternal present. Moses, Abraham, Isaac, Jacob -- all are alive in the eternal present of the kingdom. So, relatedness not only takes on a new aspect in terms of how we relate to one another as people ("like angels in heaven"), but also in terms of the reality in which we are all eternally present to one another. Time has no worldly reality as it does in this world, but rather relationships are based on an eternal "present." And again, we think about the Resurrection, and the Easter passages we've just read, here and here. At the end of Mark's gospel, we read that the disciples "went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs." In the eternal present of the heavenly kingdom, in Jesus' Resurrection, he is eternally present to us. This nature of the kingdom in the resurrection, of which Jesus speaks as he addresses the Sadducees and their question, is the nature Christ shares with us and which he possesses as he is yet still with us, just as he was with the apostles as they went on their mission. There is this "ever-presence," if you will. The laws of time don't apply; and in our relationship to Christ there is a sense in which he is always with us, now. He is present to us, to each of us, in the same sense as we are taught that it is the nature of the angels in heaven to be present to us, with us, although we may not perceive this. ("Take care that you do not despise one of these little ones; for, I tell you, in heaven their angels continually see the face of my Father in heaven.") So, this heavenly nature that we observe in the passages of Easter regarding Christ's Resurrection, is also shared with us, as Jesus indicates by his answer which reveals aspects of the life to come. It is quite a marvelous thing to consider.

My study bible has another helpful note: "The resurrection is not merely life resuming where it left off, but a complete change of life. ... They do not know the power of God, which transforms us from death to life. The 'dead' even now are living before God." So let us understand what the implications of this passage are, including in the light of the Resurrection of Easter which we've just celebrated. This eternal life is not just an ever-presence of the saints, and the angels, and even of Christ himself. But the resurrection is also a promise for each of us. Just as Jesus appeared "in another form" to his disciples (and we are told they did not at first recognize him), so we are promised this complete transformation, a new form and a new life. This tells me that all of us are welcome to this nature of the kingdom, that Jesus shares so much more with us than we can imagine of his own nature. We are welcome to dwell "like angels in heaven;" as my study bible puts it, a complete change of life. And the real Good News is that this transforming power is not merely something that exists after we leave life in this world, but it is always present to us now. When we pray, we join that circle of prayer that is in the communion of the entire Body of Christ, of those that live as Abraham, Isaac, Jacob. In this circle of prayer, all are present to us. Over and over again, Jesus will demonstrate what my study bible calls "the power of God, which transforms us from death to life." This reviving, transforming power is not something that lives in heaven only, but is an ever-present reality for us, and it can also work in our lives to transform and heal, and is accessible always through prayer. Whatever needs help, as we walk through this world, may not necessarily "miraculously" transform in some sense of disappearing and changing in an instant. But this healing power through all situations is available as guidance and help, and love and comfort, as grace that guides us through difficult times, brings us new strength, and unexpected insight and transformation. And through prayer we also share it with others. May it always be with you. May you always draw upon it in prayer and this ever-present transformational power.

Whose image?

Then they sent to him some of the Pharisees and the Herodians, to catch him in his words. When they had come, they said to him, "Teacher, we know that you are true, and care about no one; for you do not regard the person of men, but teach the way of God in truth. Is it lawful to pay taxes to Caesar, or not? Shall we pay, or shall we not pay?" But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius that I may see it." So they brought it. And he said to them, "Whose image and inscription is this?" They said to him, "Caesar's." And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they marveled at him.

- Mark 12:13-17

In the lectionary cycle, the readings for the next ten days or so revolve around themes of the Resurrection, and are taken from all the gospels. But I am going to use this time to continue with the gospel of Mark, from the point at which we departed for the Easter readings. At the end of this period, the lectionary begins with the gospel of Matthew.

We recall that in the readings just before Easter, we had come to the point in Mark's gospel at which Jesus had gone up to the Jerusalem, and was already teaching there and engaging in conflict with the leadership of the temple. Our last sequential reading from Mark was the story of the Wicked Vinedressers. In today's reading, Jesus continues to be tested.

Then they sent to him some of the Pharisees and the Herodians, to catch him in his words. The Herodians were political supporters of Herod the Great. They were thus considered to be willing servants of Rome. In this context, the question about taxes to Caesar casts a particular light.

When they had come, they said to him, "Teacher, we know that you are true, and care about no one; for you do not regard the person of men, but teach the way of God in truth. Is it lawful to pay taxes to Caesar, or not? Shall we pay, or shall we not pay?" If Jesus tells them not to pay, he is committing open treason or sedition against the state. We must keep in mind that Herodians, members of a political party supporting Herod, and therefore Rome, are among his questioners. On the other hand, the Pharisees are also there among them. The image of Caesar on the coin implied a form of worship - for Caesar is a god in the rule of Rome. We recall the moneychangers in the temple, who changed Roman coin for temple money to spend on animals for sacrifice. Jesus' first act in Jerusalem was the cleansing of the temple, and the condemnation of this commercial system, including the work of the moneychangers. But there is a deeper motive behind this question: Is Jesus a revolutionary? The temple authorities collaborate with the rule of Rome as imperial power. Through various methods of taxation and ownership, Roman rule - and the elites who were a part of this system - took about two-thirds of the wealth of the country. Therefore, the common people deeply resented Roman rule as something penurious and harsh. So, the question posed to Jesus is intended to put him in the wrong either way: If he answers that it is "lawful" - that is, according to sacred law - then this may put him in the wrong with the common people, who look to him as a national hope of victory over Rome, a possible messianic king. If he answers that it is not, then he may be branded a revolutionary and arrested.

But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius that I may see it." So they brought it. And he said to them, "Whose image and inscription is this?" They said to him, "Caesar's." And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they marveled at him. Jesus is fully aware, of course, that the question is not an honest one, but one designed to trap him, to get rid of him. My study bible points out that, truly, the fact that the leadership can produce a Roman coin proves that they too used this currency and accepted Rome's rule. My study bible has a note: "Civic and religious duties need not necessarily clash. While each has its own sphere, there is no separation between God and Caesar, because God is Lord over all. However, obedience to God takes precedence over obligations to the state, should conflict arise." But what is perhaps most important about this passage is a deeper understanding of how Jesus is working within this crowd, and among his questioners. He knows their motives. He doesn't really take their question seriously at all. These are not honest questioners. Instead, he is discrediting them altogether, and his reply reflects this. He knows that they are hypocrites. He knows their motivations and that they are not honest seekers for an answer. He does not waste time in debate with them. He very deftly silences them with his capacity not only to expose their own use of what could be construed under the law as a deeply offensive image of idol worship, but at the same time to provide an answer that leaves them unable to reply. We recall that the cleansing of the temple was a messianic act, and they are challenging him with this in mind. But this is "the knower of hearts" who is responding to them, and whom they are questioning. My study bible has another note: "The conflict intensifies. Jesus must be discredited, but their attempts fail. Even his enemies marvel at his answers. They are dealing with God in the flesh, their long-promised Messiah, but they are blind to that fact because of the hardness of their hearts."

So, we have two levels on which this answer is working. One is the deft answer to a sly question - and we once again observe Jesus' brilliant capacity with words, his ability to turn the tables on those who seek to trap him. And the other level is the response recorded for us: Render to Caesar the things that are Caesar's, and to God the things that are God's. This is a kind of paradox, because everything in all creation is God's. What we do in that context is seek God's will for ourselves in all things, including our obligations to society and state. Jesus did not live his life as a revolutionary against Rome per se - but rather he's revolutionary in a different sense. His was a life lived for God, for doing what God asked of him. This was his duty, and all things fall into place around it. He put God first, he asks us to do the same. In that context, the way we live our lives holds many variables; and in that sense, the question of what is lawful is ironic. There is no hard and fast rule here; but one must pick and choose what is worthy of action and what is not. The real question is how to serve God under all circumstances. St. Paul will go on to encourage obedience by Christian slaves and fidelity to God and Christian worship, even as the Christians become persecuted martyrs under Rome. But, more to the point, Jesus defeats those whose hardened hearts only wish to remove him from the scene - and his answer is therefore a spirited defense designed to avoid their trap. And this is what we take away from this scene. He will not give them what they desire. In this case, serving God is living as the Divine Person, the knower of hearts, refusing to be trapped until it is his time, his hour for his sacrifice. And in this way, he gives all to God, even as he will also appear to surrender to the power of the state. In our lives, we all have choices to make. We all might be tested in a similar manner. We live our lives in freedom to choose - to pray and to find guidance in all situations. Therefore we live our lives in that spirit: we fulfill our duties as our hearts teach us to do in relationship, with a life of prayer, and we make our way on that narrow path. We do not fall into the trap of those hypocrites who may ask us to make a bad choice, to offer us a limited picture of alternatives, with ulterior motive in mind. Christ always provides His Way. This is our spiritual freedom. Our loyalty is to the One who teaches us and gives us true peace, who taught us to live as his brothers and sisters, to be like Him.

And they went out and preached everywhere

Later He appeared to the eleven as they sat at the table and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen. And He said to them, "Go into all the world and preach the gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned. And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover."

So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen.

- Mark 16:14-20

This is the end of Mark's gospel. We recall from the passages of yesterday and the day before that the women at the empty tomb were first told that Jesus was risen. Then, the first day of the week, Christ appeared to Mary Magdalene, and later to two disciples as they walked. But the disciples, who were mourning and weeping, did not believe the reports they heard from Mary Magdalene and the two disciples to whom Christ appeared. Today, we read Mark's report of Jesus' appearance to the Eleven (the Twelve minus Judas Iscariot) as they sat at table.

My study bible has many helpful notes on this section. We begin first with the rebuke: Later He appeared to the eleven as they sat at the table and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen. Jesus had attempted to teach his disciples many times that he would rise again after being killed, but they could not understand him. My study bible notes: "Failure to believe the report of the Resurrection is worthy of blame. Jesus rebuked the disciples for unbelief and hardness of heart even as they experience the joy of intimacy with the risen Lord in meals alluding to the Eucharist. The Holy Spirit comes to lead them to a full understanding of the mystery of Christ and his mission." I think the understanding of the necessity of the Spirit and Its action in the world is very important here. Our gospels are really not complete without this understanding of where we stand today, and how the Church has evolved. Most especially, we must not forget the necessity of the Third Person for our own awareness and comprehension. Even the disciples themselves failed to understand the reality of that kingdom and its messages and meanings before the day of Pentecost, when everything would change.

And He said to them, "Go into all the world and preach the gospel to every creature." My study bible notes again, "The Resurrection launches the Church toward her world mission. ... All nations are to be His disciples and to bear witness to His Resurrection. Further, every creature, the entire cosmos, is affected by it." How profound this is! The transforming power of Spirit, of the Resurrection and its Light, is meant for the whole world. As Jesus has said, he has given himself - and this Eucharistic supper is the perfect setting for that understanding - "for the life of the world." There is nothing that escapes that "life" and the power of renewal and transformation. Everyone, everything, every creature, is included.

"He who believes and is baptized will be saved; but he who does not believe will be condemned." Another note in my study bible reads: "Jesus commends the task of baptism not to the public but to his apostles. Salvation includes faith and baptism." I think the response to testimony is important, but personally I think this statement reads very harshly on its own. By itself, it lacks the entire tone of Christ's loving nature and forgiving power in the Father, who will go to the ends of the earth for one lost sheep. We must never forget that God's infinite mercy is something we are incapable of grasping in ourselves as limited human beings, and also that it is not we who are to judge. For myself, that Judgment remains an important mystery, and we must always keep this in mind. However, being a witness - and hearing from a witness - conveys a certain responsibility, willing or unwilling. Christ's power in our own lives and our testimony to that may be something that casts a powerful effect; but each of us must find our own duties within the understanding and prayer life of our relationship to Christ.

"And these signs will follow those who believe: In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover." Again, an important, helpful note that I will quote here: "To invoke the name of the incarnate Son of God is also to call upon the Father and the Holy Spirit: three Persons, one in divine nature and divine power. The power to cast out demons had already been given to the disciples ... Now future believers are also promised the gift of exorcism. Speaking with new tongues was a gift highly valued by the Corinthian Christians (1 Cor. 13:1, 14:2-28). For the Church Fathers this was a miraculous ability to speak foreign tongues in order to spread the gospel, as at Pentecost. (Acts 2:6-11)." Further, there is this note: "Paul took up a serpent and was not harmed by its bite (Acts 28:3-6). According to a tradition preserved by the Church historian Eusebius, Barsabas Justus (Acts 1:23) in his later life, while tested by unbelievers, drank poison and survived. The Church Fathers strictly prohibited deliberate, harmful acts against oneself as demonstrations of Christian faith." These powerful words are perplexing and strange. But there is one more way to read them (in addition to the important notes of my study bible). I personally understand the images of serpents as something metaphorical to demons. Poison, we must understand as well, comes in many forms metaphorically, of evil at work in any situation. We can understand these words literally -- and the notes from my study bible give examples of literal experience -- and we can also understand them metaphorically as the kind of power we can count on in this Name, in which we seek to dwell and live and have our being and do our work in the world as His followers. We also understand that there are many ways to be sick, many things that can be sick (including situations, groups of people and all ways one can think of in which prayer and healing is necessary, and more). I think all of it is important, on every level to which it can apply. Just as we must never underestimate the infinite love and mercy of God, so we must never underestimate God's power, and how it may work in any and all situations, and how it is at work in our lives in every possible way. I don't think it's possible for us to grasp the entirety of God, nor God's love nor God's power in our lives and in our world. We cannot take that in, we cannot estimate every possibility. This requires the perspective of God.

So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen. Thus ends our gospel, and I will again reprint the final note here: "Note the sequence: Ascension, sitting down at the right hand of God, mission. This sitting down refers to (1) Christ's enthronement in glory and (2) the immovable stability of His royal state, His eternal sharing in the divine power and lordship of the Father. He will cooperate with the apostles, working with them and confirming the gospel they will preach, in part through accompanying signs. The book of Acts provides ample evidence of this ongoing synergy between man and God." Ascension means that Christ is seated on his heavenly throne. All of this invocation at the end of this gospel teaches us about power that is shared with us, his followers. He is teaching his disciples what they are to do now; they have been prepared, they have shared his life, and others will come to share as well. This great family of believers, of those who will also become related through healing and through that power, will grow as far and wide as it can. Every creature is included. There is no limit to the levels and extension of preaching, teaching, baptism, healing in every single form that their ministry can take, and continues to take. The Ascension is the security, if you will, that this great mission is undertaken in faith to a divine power, seated in Him who sits at the right hand of the Father and works together with the Holy Spirit. In this we can take faith as we go out and do the same.

What does it mean to you to be anchored in such faith and power? Is that power at work in your life? Have you experienced it? What is your testimony? Yesterday, I wrote that our story really begins at the Resurrection. We are those who have heard and been baptized and understood long after the events of Jesus' life. We are those who continue to be taught, to cultivate our faith, and to move forward in this life in which the Holy Spirit, the Comforter, is also present to us, long beyond the documented experience of the apostles in the book of Acts. This power is at work still, in your lives and in mine. How do we go forward in it? What is your testimony? We recall that St. Paul will teach that in the Body of Christ we each have our own role to play, each unique part makes up the whole. We know, also, that the Spirit is infinitely creative; new forms of holiness are always possible and continue to be revealed. How is that Spirit - and the Trinity whose Presence is always invoked in the Name - at work in you and in your life? How does it touch others through you?

Now when He rose early on the first day of the week

Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons. She went and told those who had been with Him, as they mourned and wept. And when they heard that He was alive and had been seen by her, they did not believe. After that, He appeared in another form to two of them as they walked and went into the country. And they went and told it to the rest, but they did not believe them either.

- Mark 16:9-13

Good Easter Monday! In many countries, today is a holiday. A bishop in the Orthodox church pointed out on his blog that Easter Sunday is the Eighth Day. That is, it is the day after the week of Creation, when all of creation is renewed in the Resurrection. The empty tomb, which we read about on Saturday, tells us of the mystery that opens the door to this Eighth Day.

We recall from Saturday's reading and commentary that the women, the Holy Myrrhbearers, had gone to the tomb with spices (aromatic oil) in order to anoint Jesus for burial. There they had been met by a "man" who told them startling news: that Jesus is risen, and that he will go before them to Galilee, where they will see him. The women fled in terror from the empty tomb, afraid to speak to anyone about what they saw and heard. But today is the day after the Eighth Day. A new creation is born; man is renewed in this transfiguring reality. And the good news is announced.

Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons. She went and told those who had been with Him, as they mourned and wept. I think it's important that we understand this picture here. The disciples and apostles are in mourning. We are told that they are mourning and weeping. But the women - the Holy Myrrhbearers - have acted. They are the ones who went to the tomb to anoint their Beloved. They showed great courage. And the first to whom Christ appears on this first day of the New Creation is Mary Magdalene. It is important to note that which our evangelist points out to us: this is a woman out of whom had been cast seven demons. The new creation, resurrected as Christ was - with whom he shares his nature - is represented perfectly in Mary Magdalene. Those who have been healed by him are his family; they are those who share his reality, his nature, his gift of grace. And she is the first to receive the good news, among the women at the grave with the anointing oil, and the first to whom Christ appears. Those who are made well in Him are the new creation; we accept His gift and we become the fruits of the promise of his new world, transfigured and healed.

And when they heard that He was alive and had been seen by her, they did not believe. My study bible has a note here about the failure to believe this news, that failure to believe the report of the Resurrection is worthy of blame. We will see in tomorrow's reading how Jesus, in his risen form, will teach his followers. But for today, they do not believe the report of Mary Magdalene.

After that, He appeared in another form to two of them as they walked and went into the country. And they went and told it to the rest, but they did not believe them either. My study bible notes the words here: that Christ appeared to two of his disciples in another form. The note reads: "Christ's resurrected body transcends not only time and space, but physical appearance as well. He was sometimes recognizable to his disciples and sometimes not." What are we to make of this? I go back to the words of the proclamation of St. John Chrysostom, quoted in my commentary on Saturday: "In the grave with Your body, but in hell with Your soul as God, in Paradise with the thief, and on the throne with Your Father and the Spirit, O Christ, you are uncontained." Christ remains uncontained. At work in this new creation, this renewal of human beings, he is with us, and he will be with us in new form. Holiness is infinitely creative; Grace has reached us on this new Monday of the creation, in new form. And we must not forget that we live in these times after the Eighth Day and in the new creation of renewal: new forms of holiness are always to be found by virtue of the Grace that is now at work in the world. Even though Christ has now appeared to two of the disciples, the rest still do not believe and do not yet share in the Good News of the Resurrection.

It's interesting also to note that some manuscripts of Mark's gospel do not include the verses 9-20 of this chapter. In later traditions there are actually several endings to be found. Scholarship is in disagreement about why some very early manuscripts do not have it, and yet as early as the beginning of the second century there is reference to it in commentary. Regardless, these last verses (which will continue tomorrow) have been considered canonical and inspired. So, we can ask ourselves an interesting question: without the Good News of the risen Christ, what would we understand? Where would we be? We know - as the evangelist clearly points out - that "those who had been with Him" did not believe. So, if the first to whom He appeared is Mary Magdalene - she who had been healed of seven demons by His power - then what are we to make of "those who are with him?" The ones touched by his power are those who come to be his family, who are truly "with him" and to whom he appears. How does this relate to you? The good news is the good news. True testimony is true testimony. But we have a deeper reality to touch here. By grace, we, too, are among those who are with him. And this is where we begin the renewal and transfiguration of this week after the Eighth Day, in some traditions (especially of the East) called "Bright Week," reflecting the glory of this transfiguration and renewal in the Resurrection and its promise for each of us. How do we then continue to walk in that light? We go through the gospels, we understand the events recorded for us of Jesus' life in this world as incarnate man, and his appearance in Resurrection to his followers. But we, too, share in this resurrection. We, too, share in this "new form." We walk with him. And this is where our story begins in a sense. Our story begins on the Eighth Day. We who follow today are witnesses to the forms of grace that appear in our lives as we walk this walk of the new creation, as we call on transformation and renewal and healing to make ourselves a part of this family, and in faith we continue to testify to our own Good News. So, what becomes important after this Eighth Day, and for those of us who follow after these events as believers, is our walk - our spiritual experience with this Risen Christ. We know of his life, and his crucifixion. We accept the Good News of his Resurrection. How do you walk this walk with the risen Christ?

The Empty Tomb

Mileseva monastery

Now when evening had come, because it was the Preparation Day, that is, the day before the Sabbath, Joseph of Arimathea, a prominent council member, who was himself waiting for the kingdom of God, coming and taking courage, went into Pilate and asked for the body of Jesus. Pilate marveled that He was already dead; and summoning the centurion, he asked him if He had been dead for some time. So when he found out from the centurion, he granted the body to Joseph. Then he bought fine linen, took Him down, and wrapped Him in the linen. And he laid Him in a tomb which had been hewn out of the rock, and rolled a stone against the door of the tomb. And Mary Magdalene and Mary the mother of Joses observed where he was laid.

Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen. And they said among themselves, "Who will roll away the stone from the door of the tomb for us?" But when they looked up, they saw that the stone had been rolled away -- for it was very large. And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side, and they were alarmed. But he said to them, "Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid him. But go, tell His disciples -- and Peter -- that He is going before you into Galilee; there you will see Him, as He said to you." So they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid.

- Mark 15:42-16:8

Immediately following Jesus' death, we begin to get glimpses of the believers who will form the firstfruits of the kingdom of Christian faith (see yesterday's reading and commentary). Joseph of Arimathea is a "prominent counsel member" of the Sanhedrin. In the role he plays after the death of Jesus, we are to understand that followers came from everywhere - even among the leadership. Joseph is a wealthy man, and donates not only the tomb, but also fine linen for the anointing of Jesus' body. He boldly goes to Pilate - an act of great courage - to publicly ask for Jesus' body. Joseph is a man, we are told, who was waiting for the kingdom of God. He is, according to my study bible, sympathetic to the message of Jesus. According to ancient church tradition, Joseph would go on to evangelize the British Isles. My study bible also notes that Pilate "marveled" because crucified men usually lived for many hours, or even days after being hung on the cross.

Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome bought spices, that they might come and anoint Him. Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen. And they said among themselves, "Who will roll away the stone from the door of the tomb for us?" But when they looked up, they saw that the stone had been rolled away -- for it was very large. It's interesting how the gospel is utterly silent during the Sabbath. Our events take place on Preparation Day (the day before the Sabbath - and still the name for Friday in Greek) and we continue very early in the morning when the Sabbath was past. My study bible says that Mary the mother of James is probably the mother of James the Less, one of the Twelve. Salome is most likely the mother of James and John Zebedee, the "Brothers of Thunder," two of the Twelve, and among Jesus' most intimate circle. These women are by tradition called "the Holy Myrrhbearers." They bring spices - aromatic oils - so that Jesus' body may be anointed (not embalmed), which was Jewish custom. Once again, we observe these early Christian believers who will make up the infant church. In contrast to the scattered apostles, these woman, and Joseph of Arimathea, take the courage to act on their faith. Coming alone to the tomb to fulfill customary duties to those whom you love, these women declare openly their devotion to Jesus. In this faith, we are to be a family. We recall Jesus' words about those who are his mother and sister and brother. Joseph and the women are are acting as family to Jesus, and in this sense become family united in love for Christ.

And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side, and they were alarmed. But he said to them, "Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen! He is not here. See the place where they laid him. But go, tell His disciples -- and Peter -- that He is going before you into Galilee; there you will see Him, as He said to you." So they went out quickly and fled from the tomb, for they trembled and were amazed. And they said nothing to anyone, for they were afraid. My study bible notes that the stone has been rolled away not to accommodate Jesus' Resurrection, but to show that the tomb is empty. The young man, of course, is actually an angel, who announces the good news. The women who have taken the courage to act on their devotion are the first ones to be witness to Resurrection. These women will have the honor of announcing to the Apostles the good news. In this sense, they are chosen to evangelize to the apostles! A great high honor indeed. In this kingdom, there is equality before God. It is love and devotion that elevates these women to their status; they are among the humblest, in contrast, in their society. As did their sons, were are told, they left all behind to minister to Christ throughout Galilee and have also come to Jerusalem with him. And again, love and devotion is the expression in the empty tomb! "And Peter" is an extension of love and forgiveness and inclusion to the apostle who betrayed Christ three times. This encouraging word is a message of love, specifically directed at one who may feel outcast by his own actions of betrayal.

My study bible also points out that they are to return to Galilee - where, they are told, Jesus will go before them, and they will see him. This is a land inhabited by Gentiles as well as Jews, removed from the center of Jewish life in Judea and Jerusalem. It is the place where Jesus spent the first half of his ministry, and where he and most of his apostles were from. My study bible notes that this represents Christ's mission to the whole world. "The plan of God progresses toward the goal of offering salvation and glory to all mankind." The women go to the tomb in mourning, expecting to anoint the body of their Loved One. Instead they receive an empty tomb, and an announcement of dazzling importance: they are to go tell the apostles that Jesus goes before them into Galilee; He is risen and will see them there! Terrified, they run and are afraid to tell anyone what has happened to them. Such messages, so far out of our own understanding of reality, are often met with awe and terror. It is similar to the dazzling vision of Jesus' Transfiguration, and the terror of his friends (the inner circle of the apostles: James, John and Peter, who are all referenced in some way in this passage).

What are we to make of this empty tomb, with the stone rolled away? In the gospel of Matthew, we are told that, at Jesus' death, "graves were opened; and many bodies of the saints who had fallen asleep were raised" (see Matthew 27:51-53). From the earliest Christian doctrines, it was taught that Jesus not only ascended to heaven but also to hell, to "free the captives" and offer salvation. The empty tomb is for us a symbol of mystery and also of the good news that faith requires us to accept. He is risen! And he also frees us from our captivity, whatever it is that imprisons our souls and leaves us stuck, wherever we are. The word for angel in Greek (αγγελος) means "messenger." The empty tomb is our understanding that although we may not see, we can believe. Ironically, it also teaches us that His presence is everywhere. In the Liturgy of St. John Chrysostom, there is a proclamation, "In the grave with Your body, but in hell with Your soul as God, in Paradise with the thief, and on the throne with Your Father and the Spirit, O Christ, you are uncontained." Indeed, in that mystery of the empty tomb, he is "uncontained." And he shares that nature with us, to free us from our tombs as well, wherever we are or feel imprisoned, or in a pit. All the metaphors for Hades are those of death, entrapment, abandonment. And it is these chains Christ breaks with his death. The empty tomb sets us free and allows us - invites us - to share in the mystery and the good news. Meditate today on that empty tomb as we await the testimony of the good news. "He is risen!"

Truly this man was the Son of God!

Now when the sixth hour had come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, eloi, lama sabachtani?" which is translated, "My God, My God, why have You forsaken me?" Some of those who stood by, when they heard that, said, "Look, he is calling for Elijah!" Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to him to drink, saying, "Let him alone; let us see if Elijah will come to take him down."

And Jesus cried out with a loud voice, and breathed his last. Then the veil of the temple was torn in two from top to bottom. So when the centurion, who stood opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!" There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome, who also followed him and ministered to him when he was in Galilee, and many other women who came up with him to Jerusalem.

- Mark 15:33-41

Today is Good Friday, so I have chosen a reading that reflects the events commemorated today.

Now when the sixth hour had come, there was darkness over the whole land until the ninth hour. The evangelist tells us that from noon until about 3pm there was darkness everywhere. The darkening at noon, in the usually blinding brightness of this time of the day, tells us of a world turned upside down - creation, if you will, responds to the suffering of the Creator. My study bible notes, "When the Creator suffers, the creation suffers with him. The lights of heaven hide themselves and are darkened until the ninth hour as God hangs suspended upon a Cross." My study bible also refers to the prophecy of Zechariah 14:6,7 -- "It shall come to pass in that day that there will be no light; the lights will diminish. It shall be one day which is known to the Lord -- neither day nor night. But at evening time it shall happen that it will be light."

And at the ninth hour Jesus cried out with a loud voice, saying, "Eloi, eloi, lama sabachtani?" which is translated, "My God, My God, why have You forsaken me?" This is a passage from Psalm 22, which is itself a reflection of the events of the Crucifixion. I will quote again a note from my study bible which I feel is helpful: "Taken by itself, without any consideration of what follows, his cry of My God, My God, why have You forsaken me? could be interpreted as an expression of despair. Since he appropriated our nature, Jesus experiences true separation from God in his humanity, knowing suffering and distress, and yet he does not despair. He speaks these words in the name of humanity, to put an end to the alienation of man from God. For as God he is never forsaken by the Father. With this cry humanity is accepted and saved." I would suggest that all those following this commentary read the full text of Psalm 22. Jesus' words are the first words of the Psalm. While it is clearly a reflection, a prophecy, of the Crucifixion, its resolution is hopeful, not despairing. The full text of the prayer is important. Jesus' words tell us of his understanding, his intention. In his humanity, however, Christ is forsaken. My study bible notes that he is forsaken "in, and with, and for us, who are forsaken and abandoned." His faith as Son does not diminish his experience as a human being, who suffered with us all that we can suffer in this world.

Some of those who stood by, when they heard that, said, "Look, he is calling for Elijah!" Then someone ran and filled a sponge full of sour wine, put it on a reed, and offered it to him to drink, saying, "Let him alone; let us see if Elijah will come to take him down." In yesterday's passage, on the Last Supper, we read Jesus' words when instituting the Eucharist, and taking the wine. "This is my blood of the new covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God." True to his word, Jesus refuses the wine offered to him at the Cross. The words about Elijah reflect the prophecy that Elijah would return. But Jesus has already spoken concerning Elijah's return, and so have the gospels, telling us that it was John the Baptist who was "filled with the spirit of Elijah."

And Jesus cried out with a loud voice, and breathed his last. This Greek word for "breathed his last" or "expired" connotes a voluntary death. My study bible notes once again, "Jesus' death is that of the suffering Messiah, whose cry is not a defeat but a sign of the separation between the soul and the body, a turning point towards the triumph over death, the trampling down of death by death." Jesus' act of sacrifice on the cross is the death that will defeat death, once and for all. In the paradox of Crucifixion, and the will of the Father, the suffering servant dying his death upon the Cross, tramples the author of sin and death in this world, and serves as a testimony to that Judgment. We are witnesses to that Crucifixion.

Then the veil of the temple was torn in two from top to bottom. Again, a helpful note from my study bible here: "The dividing wall of hostility separating man from God is symbolically represented by the veil of the temple, which was torn in two by the death of Jesus." The separation between God and man is torn in two by the suffering servant and his death on the Cross. Never again is the Law to be something that can be used for separation; the incarnation is complete in this act of suffering, and union, with us in all of our experience in the world. The Eucharist commemorates forever his union with us, his giving of his entire Person to us, and his remaining with us even to the end - and beyond. It reminds me, too, of the tearing of clothing that signifies grief in Jewish tradition, upon hearing of a passing. The temple is expressing grief, in this sense - and the holiest place is no longer veiled. A new covenant is born with this death, as in the cup of the Eucharist at the last supper.

So when the centurion, who stood opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!" There were also women looking on from afar, among whom were Mary Magdalene, Mary the mother of James the Less and of Joses, and Salome, who also followed him and ministered to him when he was in Galilee, and many other women who came up with him to Jerusalem. A prophetic note here begins the moments immediately after Jesus' human death: who are the ones to recognize this man as Son of God? First it is the centurion, a man among those whom Jesus forgave on the cross, because "they know not what they do," one of the ones responsible for implementing Jesus' execution. And then there are the women, who, we are told, have been with Jesus and ministered to him and followed him through Galilee, and came up with him to Jerusalem. The centurion and the women prefigure the first who will see the resurrected Christ. Here, we are told by the evangelist of the faith that will enable this powerful message to be heard which we will celebrate on Sunday. It is the most powerful message of the gospel, the profoundest celebration of the year. Are you ready for it?

But first, we must go through crucifixion. That hour of darkness at noon, how much does it tell us about suffering, and death, and abandonment -- about rejection? If you suffer in your life, remember that He was there, too, just as he is with us for all time and in all time, at every moment of our lives. I have had an experience in my life of profound loss and abandonment, a moment of depression when, in blinding sunlight on a brilliantly lit day, the world seemed, literally, dark. I knew it was light, but my eyes just couldn't see it. It was as if there was a shadow over everything. I recall this abandonment of Christ, our Lord, who suffered for us so that the author of death - otherwise known elsewhere as the "father of lies" - can be judged, and death defeated, its power of separation lost. Give your moments up to Christ. Remember this darkness at noon, and the renting in two of the veil in the temple, and understand that even in that darkness, wherever you are, he reaches to you. At that Cross, on the place of the skull ("Golgotha"), he is there with us, with you, and we can call on him. Just as the crucifixion and resurrection demands of us faith, we still may need the eyes and ears of spirit, of faith, to understand how he will work for us through our darkest times. But he is there, he has been there, and will come for us when we call, at all times, in all places.

The Last Supper

Now on the first day of Unleavened Bread, when they killed the Passover lamb, his disciples said to him, "Where do you want us to go and prepare, that you may eat the Passover?" And he sent out two of his disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him. Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with my disciples?" ' Then he will show you a large upper room, furnished and prepared, there make ready for us." So his disciples went out, and came into the city, and found it just as he had said to them, and they prepared the Passover.

In the evening He came with the twelve. Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with me will betray me." And they began to be sorrowful, and to say to him one by one, "Is it I?" And another said, "Is it I?" He answered and said to them, "It is one of the twelve, who dips with me in the dish. The Son of Man indeed goes just as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born."

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is my body." Then he took the cup, and when he had given thanks he gave it to them, and they all drank from it. And he said to them, "This is my blood of the new covenant, which is shed for many. Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."

- Mark 14:12-25

In today's lectionary reading, we jump ahead in the gospel of Mark. I prefer day-to-day readings in order in the gospels, so that one may learn as each lesson builds upon the other. I may consider deviating from the lectionary cycle in future, so that we can go through the gospels as they are written, chapter by chapter. But today, I will follow in the lectionary reading.

Now on the first day of Unleavened Bread, when they killed the Passover lamb, his disciples said to him, "Where do you want us to go and prepare, that you may eat the Passover?" My study bible notes that the first day of Unleavened Bread (14 Nisan) is when the Passover lambs were ritually slaughtered at noontime. Passover and the Feast of the Unleavened Bread actually begin after sunset on this day, which is then 15 Nisan, because the Jewish calendar counts days from sunset to sunset. And he sent out two of his disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him. Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with my disciples?" ' Then he will show you a large upper room, furnished and prepared, there make ready for us." So his disciples went out, and came into the city, and found it just as he had said to them, and they prepared the Passover. Jesus' prescience - his foreknowledge that they will meet a man carrying a pitcher of water - is another expression of his deity. He also knows how the man will respond. My study bible compares this with the events of Palm Sunday: "As with the colt, so with the upper room. Jesus is not presumptuous in the use of the room. It was a gift to the man to have the Son of God use it and thus forever set it apart as holy. Whatever gifts God asks of us today are similarly sanctified."

In the evening He came with the twelve. Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with me will betray me." And they began to be sorrowful, and to say to him one by one, "Is it I?" And another said, "Is it I?" He answered and said to them, "It is one of the twelve, who dips with me in the dish. The Son of Man indeed goes just as it is written of him, but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had never been born." It's a powerful thing to read that several of the disciples ask, "Is it I?" What a poignant comment on what is to come, and how little they understand of what is happening. My study bible has another helpful note on this passage: "Jesus says this not in deprecation of this man, his own creation, but in deprecation of that man's choice and rashness. For it was the rashness of Judas's own will that made the Creator's gift of goodness useless to him. Divine foreknowledge of the betrayal takes away neither Judas's moral freedom nor his accountability. For God all things are a present reality; He foresees all human actions, but does not cause them." Just as all gifts to God are sanctified (see previous paragraph in commentary, the note from my study bible), so do the gifts from God challenge us to choose wisely. Judas has been given a gift that he will now betray. This is a greater challenge to responsibility than an everyday act or choice; it is one that carries a far greater power of consequence and effect.

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is my body." My study bible notes: "The body denotes the totality of man. On behalf of all mankind, Christ offers himself in the totality of His Person." Then he took the cup, and when he had given thanks he gave it to them, and they all drank from it. And he said to them, "This is my blood of the new covenant, which is shed for many." For many is the Semitic way of saying for all, for an "innumerable people," my study bible notes. Just as earlier in the day, at noon, the Passover lambs were slaughtered, Jesus is clearly referring to himself and his sacrifice in this institution of the first Eucharist. We have these distinct elements: the prophesy of betrayal, and the deep warning of condemnation for the one by whom that betrayal comes, the institution of the Eucharist in commemoration of this sacrifice - once and for all - and the new covenant, effective through this voluntary sacrifice, this acceptance of the will of the Father. Responsibility is total: both for the choice of Judas, and for the choice of Jesus to lay down his life "as a ransom for many." As my study bible notes, Jesus gives us all that he is, His Person. Each time we partake in the Eucharist we are not only accepting this Person but we also share in the wine of the covenant he has made with us. The totality of this act, the inclusion of human will, betrayal and sin into its powerful reality, is a totality of God. To understand that, "For God all things are a present reality; He foresees all human actions, but does not cause them," is to accept the Mystery of this reality at work in us and among us. "Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God." And Jesus will be true to his promise, refusing the wine offered to him as he is on the Cross. He accepts what is to come, and foresees it all, even as the apostles have no idea what will happen. Our first Eucharist (from the verb evcharisto/ευχαριστω - "to give thanks") comes to us in the midst of betrayal and sacrifice, a moment of powerful condemnation and evil, and yet within the entire reality of God, the great gift and covenant which we celebrate and for which we give all thanks. The totality of this moment encompasses the great highs and lows of our reality, of our choices, our existence. The powerful work of Christ, of God, in the midst of calamity, is the powerful reality of our faith which we celebrate with each Eucharist.

Today is the day of the Last Supper. This is, according to my study bible, "the long-awaited messianic banquet, to which he admits even Judas, seeking by all means to save him." This Last Supper is the feast to which we are invited - Bridegroom to Bride - into union and covenant with the totality of the Lord, in His Person. We partake of all that he is, in this great sacrifice for us, this promise he fulfills with us, the new covenant. All are offered to drink this cup. Many readers will tonight be attending services to commemorate this night of betrayal, and promise and covenant, this institution of the commemoration of our union with Him. As you take the cup and take the bread, think about these words of promise, in the midst of calamity and betrayal. This is an act that will scatter the apostles, and yet we receive "with thanks." Think about the totality of God, and the reality of your life. What betrayal have you done or experienced? What have you watched betrayed or shattered? In all of that reality of human choice, and the depth of betrayal, God is at work, and the promise is there. This promise is true: the body and blood are that which are given to us for participation in this feast. Remember this example, his brave and strong institution of Eucharist at this Last Supper before his trial and crucifixion, which will indeed be his last cup before he will "drink it new in the kingdom of God." Remember that promise. It will see you, too, through all betrayal, and dishonor of "the things of God." Hang onto that promise, that cup and the bread, and remember this sacrifice that will serve "as a ransom for many," and "for the life of the world," and how it can work in your own life, no matter what the world around you - and its faulty, disastrous choices - may present.