Rabbi, is it I?

Now on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?" And he said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is at hand; I will keep the Passover at your house with my disciples." ' " So the disciples did as Jesus had directed them; and they prepared the Passover.

When evening had come, he sat down with the twelve. Now as they were eating, he said, "Assuredly, I say to you, one of you will betray me." And they were exceedingly sorrowful, and each of them began to say to him, "Lord, is it I?" He answered and said, "He who dipped his hand with me in the dish will betray me. 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 not been born." Then Judas, who was betraying him, answered and said, "Rabbi, is it I?" He said to him, "You have said it."

- Matthew 26:17-25

In yesterday's reading, Jesus once again foretold his crucifixion to his disciples. We read of the woman who anointed his head with oil in Bethany, preparing him, in this sense, for burial. (See Why do you trouble the woman?) Today, we read about the Passover meal.

Now on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?" And he said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is at hand; I will keep the Passover at your house with my disciples." ' " So the disciples did as Jesus had directed them; and they prepared the Passover. My study bible notes: "The Passover commemorates God's deliverance of Israel from slavery in Egypt to the Land of Promise. It prefigures the Passion of Christ, the new Passover, God's redemption of all humanity from sin and death to the promised Kingdom. The first day of the Feast is Thursday of Holy Week. Whether this was Passover or the day before Passover is debated. What is certain is that Jesus regarded the Thursday evening meal as the Passover meal for himself and his disciples." We begin the events of Jesus' Passion with this meal, for which we have so much scriptural literature (see especially John's gospel). In the first Passover, the Lord "passed over" the homes of the Jews, which were marked with the blood of a spring lamb. In this Passover, our "spring lamb" is the Lord himself.

When evening had come, he sat down with the twelve. Now as they were eating, he said, "Assuredly, I say to you, one of you will betray me." And they were exceedingly sorrowful, and each of them began to say to him, "Lord, is it I?" He answered and said, "He who dipped his hand with me in the dish will betray me. 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 not been born." Then Judas, who was betraying him, answered and said, "Rabbi, is it I?" He said to him, "You have said it." My study bible notes here: "It is written of him does not cancel Judas' responsibility. God foresees, but does not cause, the evil actions of humans, who always have free will. Jesus does not expressly accuse Judas, but he does let Judas disclose his own guilt. Not even this, however, brings Judas to his senses." Jesus' response to Judas, "You have said it," reminds me of the response he will make to the charges which will be laid against him by the temple leadership and Pilate. Judas clearly has an opportunity for repentance, but he fails to take it. And everything will proceed as we know it. Free will is everything.

All that is about to unfold is done with Jesus' consent; in a sense, through his consent. He has come into the world, teaching, loving, giving, healing. He has faithful disciples, and his gospel will go to all the world. But what is happening in this passage, the betrayal by one of his own, will happen without an attempt to prevent it by force. The choices of Judas will have their effect - as will those of the temple leadership and of Pilate. In a sense, we can see a kind of a battleground that is not what we usually think of with the word "battleground." Although the state will have its weapons of force and its means of crucifixion, the real battleground is within the persons who are involved here - in the hearts and minds of those who choose. This is, in a sense, inviolable ground: we are responsible for what we choose, although we are given many opportunities to change, to repent. Prophecy is that which is foreseen; it is not the cause. What does it mean that our spring lamb, without blemish, is Christ himself? The Church has declared that Christ himself is our Passover. The Passover was the means whereby the nation of Israel, the People of God, was delivered into its own destiny. Christ, we say, is the new Passover. His only sacrifice will be himself. He is the man of peace, who teaches us about our choices, and how important they are. He elevates us to that place where we share with him what happens in this world, and we participate in salvation. We are as much a part of this work for the world as he is - he shares that with us. Today, let us think about this Passover and what it means for us. How do you make your choices? You always have a chance to repent.

Why do you trouble the woman?

Now it came to pass, when Jesus had finished all these sayings, that he said to his disciples, "You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified."

Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill him. But they said, "Not during the feast, lest there be an uproar among the people."

And when Jesus was in Bethany at the house of Simon the leper, a woman came to him having an alabaster flask of very costly fragrant oil, and she poured it on his head as he sat at the table. But when his disciples saw it, they were indignant, saying, "Why this waste? For this fragrant oil might have been sold for much and given to the poor." But when Jesus was aware of it, he said to them, "Why do you trouble the woman? For she has done a good work for me. For you have the poor with you always, but me you do not have always. For in pouring this fragrant oil on my body, she did it for my burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."

Then one of the twelve, called Judas Iscariot, went to the chief priests and said, "What are you willing to give me if I deliver him to you?" And they counted out to him thirty pieces of silver. So from that time he sought opportunity to betray him.

- Matthew 26:1-16

We begin to recount now the events of Passion Week, when Jesus will be betrayed and crucified. In the past several readings, Jesus has given his discourse on the destruction of the temple at Jerusalem and also the end of age, the great judgment, and his Second Coming. Please see the following readings for that entire discourse: Do you not see all these things?, The End of the Age, Heaven and earth will pass away, The Wise and Foolish, To everyone who has, more will be given, and he will have abundance and Lord, when did we see you ... ?.

Now it came to pass, when Jesus had finished all these sayings, that he said to his disciples, "You know that after two days is the Passover, and the Son of Man will be delivered up to be crucified." My study bible notes that "Jesus is delivered up to his Passion by his accusers, yet he goes willingly. Others, ignorant of their fate, die against their will. Or, if they know they are in danger, they seek to avoid it. Jesus foretells his Passion and approaches it with the joy of knowing its fruit: the Resurrection and our salvation (Heb. 12:2)." I find it most important in these gospels that Jesus forewarns his disciples what is going to happen. It is with the full awareness of his life and fate that he teaches, that he has given his discourse on the destruction to come in Jerusalem, the judgment and the end of the age. It is important that we understand both his human weakness and his role as Son go hand in hand in his awareness of himself, his identity and his life in this world and beyond.

Then the chief priests, the scribes, and the elders of the people assembled at the palace of the high priest, who was called Caiaphas, and plotted to take Jesus by trickery and kill him. But they said, "Not during the feast, lest there be an uproar among the people." The temple leadership understands Jesus' popularity among the common people, who consider him a prophet. We must also consider this period of time in Israel's history, under an oppressive Roman colonial yoke, in which power is held by the temple leadership. Jesus is neither a political agitator nor is he a collaborator or part of the political system at all. He speaks and teaches as an outsider, and his most outspoken criticism is not in the realm of politics but in the realm of spiritual leadership and how it is practiced: they are keeping the people from God; they don't know God themselves and they lead others astray.

And when Jesus was in Bethany at the house of Simon the leper... My study bible notes that "Simon the leper must have been healed by Jesus earlier, for lepers were forbidden to live in towns." So we are in the home of one who has been healed by Jesus, an action that always creates relationship and family that is of the kingdom in these gospels.

... a woman came to him having an alabaster flask of very costly fragrant oil, and she poured it on his head as he sat at the table. But when his disciples saw it, they were indignant, saying, "Why this waste? For this fragrant oil might have been sold for much and given to the poor." But when Jesus was aware of it, he said to them, "Why do you trouble the woman? For she has done a good work for me. For you have the poor with you always, but me you do not have always. For in pouring this fragrant oil on my body, she did it for my burial. Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her." My study bible has different notes on this passage. It notes, "Jesus accepts this honor from the woman in her newly found faith. In particular, he accepts it as a sign of his coming burial (v. 12)." One commentary by St. John Chrysostom taught that the disciples were not wrong to criticize this woman: as my study bible puts it, "Mercy shown to the poor is more fitting than outward signs shown even to God. However, they did not understand that once the gift had been given, it was a greater mercy to accept it with love." Different commentaries seem to view this passage as a conflict between whether or not to give gifts to the church (such as the beauty of decoration for worship) or to the poor. But, speaking for myself, I see something completely different in this passage. In yesterday's reading and commentary (Lord, when did we see you ... ?), we discussed the final judgment, and Jesus' criteria of mercy. Mercy is much more than simply good works -- it is the practice of empathy, something of the heart, of love; it is what makes for relationship and relatedness, treating one another as we would wish to be treated. This woman's action is one of love, and Jesus reciprocates with love. To practice love is something that comes from the heart, it is not something that works via formulaic assertions based on accounting. Jesus does not dismiss the importance of serving the poor, and neither would I. But an act of love comes from the heart - and this indeed is where we should get our direction for the help of the poor and needy (in any form!) as well. Jesus' teaching elevates love to the highest place of charity. We remember, also, that the first of the great commandments is to "love the LORD your God with all your heart and all your soul and all your mind." This, too, she is fulfilling. So, in this sense, the story of this woman - which Jesus says will be told as a memorial to her wherever the gospel is preached in the whole world - is an expansion on the understanding of love and mercy from yesterday's reading: that it is a practice which must come from the heart, and from relationship in the first place.

Furthermore, her loving action creates the circumstance for Judas' choice, and sets into motion the events of the Passion. Elsewhere (in John's gospel), we are told that it was Judas, the keeper of the purse, who criticized this woman and was rebuked by Jesus. If we infer that Judas responded to this rebuke with his betrayal, we wouldn't be far off from something fairly common in human nature - and the great stumbling block to faith. How often do we respond to wisdom with denial of what is better for us to learn?

Then one of the twelve, called Judas Iscariot, went to the chief priests and said, "What are you willing to give me if I deliver him to you?" And they counted out to him thirty pieces of silver. So from that time he sought opportunity to betray him. John's gospel (and the consensus of Church commentaries) seem to agree that Judas' motive is greed. But, as I said, I think there is more to it than this - or, at least, a self-centered or greedy person is also one more likely to be unable to practice the repentance necessary to understand the lesson in Jesus' rebuke in defense of the woman's action. Then again, those who self-righteously watch the purse-strings even of something nominally charitable can also be motivated by greed - a form of control over money. This is something I believe we must watch out for within the church, a kind of self-righteousness that has greed at its heart and which is unable to understand the expansiveness of love and the true depths of a gift of love from the heart. Jesus also teaches that the woman understands what is happening, perhaps as no one else but he does; she is anointing him for burial. It is an act of love that goes much deeper into the powerful reality of the moment than can be understood in a facile or limited way by those who fail to perceive this kind of relatedness.

And so, the stage is set for Jesus' betrayal by one of his own. My study bible also notes that the price of Crucifixion was predicted in Scripture: "And they counted out to him thirty pieces of silver" (Zech. 11:12). The phrase one of the twelve (v. 14) is used to indicate how deeply this betrayal goes. Jesus' great love will be betrayed utterly; the Son of Man himself is given over to torture and death by crucifixion by one of his inner circle, who has been with him from the beginning. Judas' betrayal comes not through social pressure (as did Peter's), but on his own initiative. This teaches us that no matter what we think we know, or where we are in the spiritual journey, a stumbling block can come at any time. More powerfully, though, it teaches us that Christ himself cannot compel anyone to love him: a fact inescapable to us as we read and know that he will come to judge, and that we have absolute freedom to act. We must take in both facts: the height and depth of his power, and the wounds given to him as a person by one of his own. Our lives are shared utterly by Christ himself, in all respects, in all ways in which we go through the pain of life in the world.

"Lord, when did we see you ... ?"

"When the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate them one from another, as a shepherd divides his sheep from the goats. And he will set the sheep on his right hand, but the goats on the left. Then the King will say to those on his right hand, 'Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you took me in. I was naked and you clothed me; I was sick and you visited me; I was in prison and you came to me.' Then the righteous will answer him, saying, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and take you in, or naked and clothe you? Or when did we see you sick, or in prison, and come to you?' And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these my brethren, you did it to me.' Then he will also say to those on the left hand, 'Depart from me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave me no food; I was thirsty and you gave me no drink; I was a stranger and you did not take me in, naked and you did not clothe me, sick and in prison and you did not visit me.' Then they also will answer him, saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?' Then he will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to me.' And these will go away into everlasting punishment, but the righteous into eternal life."

- Matthew 25:31-46

Over the course of the past several readings, we have been reading Jesus' discourse on the destruction of the temple at Jerusalem and the end of the age, including the Second Coming. Please see the following earlier readings for the full discourse: Do you not see all these things?, The End of the Age, Heaven and earth will pass away, The Wise and Foolish, and To everyone who has, more will be given, and he will have abundance. In today's reading, Jesus sums up his teachings on the end of the age, and teaches about Judgment.

"When the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate them one from another, as a shepherd divides his sheep from the goats." My study bible begins its notes on this passage with the following: "Here is the majestic climax of the discourse, which is not simply a parable but an account of the universal judgment. Since the Cross is now near for him, Jesus raises up the hearer to the sight of the glory of the Son of Man, his judgment seat, and the whole world before him. He shows the heavens opened and all the holy angels (v. 31) present to witness his judgment. For if the first coming of the Son of Man was in humility, to serve and to die, the Second Coming will be in glory, as a King to judge all the nations (v. 32)." I think this is quite important, that we understand the juxtaposition of the text. In the next chapter, we begin to hear the events of the Passion. So, Jesus is giving his apostles the picture of the spiritual reality of what is going to happen - as opposed to the earthly picture of persecution and loss. One event is not complete without the other; Jesus' spiritual identity as Son of Man is essential to our understanding of these events - and what insight we may gain from them.

"And he will set the sheep on his right hand, but the goats on the left. Then the King will say to those on his right hand, 'Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:' " My study bible notes here: "Inherit is a term used with regard to sons and daughters rather than strangers or servants, for the righteous become children of God by adoption (Gal. 4:4-7)." What we are hearing about, then, is a heavenly family - how we become related in truth and in spiritual reality. We recall Jesus' teachings to the Sadducees regarding marriage in heaven: in this heavenly kingdom, all are changed - and this includes relatedness and the nature of our relationships.

" 'for I was hungry and you gave me food; I was thirsty and you gave me drink; I was a stranger and you took me in. I was naked and you clothed me; I was sick and you visited me; I was in prison and you came to me.' Then the righteous will answer him, saying, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and take you in, or naked and clothe you? Or when did we see you sick, or in prison, and come to you?' And the King will answer and say to them, 'Assuredly, I say to you, inasmuch as you did it to one of the least of these my brethren, you did it to me.' " My study bible notes here: "The standard of judgment is uncalculated mercy toward the needy. The works produced by faith are emphasized, for a saving faith produces righteous works. It is possible to fool ourselves about whether we truly believe, but what we do so reflects our true inner state that we will need no other evidence before God's court. The needy are the intimate brethren (v. 40) of Christ. ... Jesus identifies himself with the poor and the outcast and invites to brotherhood all who are kindled with love for others (1 John 4:20). These are crowned with grace." It is interesting, given the theme of adoption and relatedness that we have already touched upon, that Jesus uses the word brethren here. It reminds me of the parable of the Good Samaritan, in which Jesus answered the question, "Who is my neighbor?" That parable was also about true relationship - the earthly idea of relatedness (especially among different peoples) was dashed in favor of the one who behaved as a neighbor. In this call of Jesus, it is those who act as brethren who, in fact, become brethren. As my study bible notes, this is about what is truly in the heart.

"Then he will also say to those on the left hand, 'Depart from me, you cursed, into the everlasting fire prepared for the devil and his angels: for I was hungry and you gave me no food; I was thirsty and you gave me no drink; I was a stranger and you did not take me in, naked and you did not clothe me, sick and in prison and you did not visit me.' Then they also will answer him, saying, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?' Then he will answer them, saying, 'Assuredly, I say to you, inasmuch as you did not do it to one of the least of these, you did not do it to me.' And these will go away into everlasting punishment, but the righteous into eternal life." My study bible notes regarding v. 41: "That the fire was prepared for the devil shows that God did not create hell for man; rather, people choose this torment by their coldness of heart." I understand hell to be a state of mind - or, perhaps, a state of being - just as Jesus is teaching us that it is our state of mind; or rather, more truly, the state of our hearts - that gives us relatedness or not to him and his brethren. I think my study bible makes an important point regarding this fire that was prepared for those heavenly beings who led human beings astray. What we choose to follow and embrace is important in that it confers relatedness and identity. At each moment, we make a choice as to how we participate in life, what we take in and accept and what we reject. And this relates to the next note I would like to quote: "The needs described ... include both physical and spiritual needs. Thus, the hungry or thirsty (v. 44) are not only those who need food and drink, but also those who hunger and thirst for the hope of the gospel." To this I would add that the needs of human beings are for many things, not least of which is the spiritual fulfillment of our true natures, and all that we need for healing in every level of our lives: spiritual, mental, emotional, physical. I might add that praying for one another is also a way of expressing love when there is nothing else we can do. It is the practice of mercy that is essential here, that creates relatedness. My study bible also notes that, "The least of these (v. 45) may refer primarily to Christian missionaries or to needy Christians and, by extension, all who suffer."

My study bible also notes that, "To see Christ in everyone is the fulfillment of the great commandment to love your neighbor as yourself." And we recall, again, the teachings Jesus has just given in response to the questions from the Pharisees and Sadducees. After answering the question about relatedness in heaven, he also answered regarding the greatest commandment: " 'You shall love the LORD your God with all your heart, with all your soul, and with all your mind.' This is the first and great commandment. And the second is like it: 'You shall love your neighbor as yourself.' On these two commandments hang all the Law and the Prophets." We must also remember his repeated warnings to his disciples about humility, and that they must treat the least among themselves as if they were welcoming Christ himself: "Whoever receives one little child like this in my name receives me." It is our hearts and souls and mind that count in this judgment and in these relationships. We use all of ourselves to love and to serve the purposes of love: righteousness, good judgment, healing, mercy, justice, truth and all that we can name as a category of the virtues of God. What we love and how we show that love will reflect what is within us and our inner state. This is not merely a formula for doing good works. Recently, I watched a documentary about charity work for the poor and it displayed how, unfortunately, there were programs designed to help but which simply hurt. There was no mercy in the sense that the people who needed the help were not listened to -- they certainly were not treated as brethren, nor were they loved as one would love oneself. To love God with all our heart and soul and mind is to become like God - and to love our neighbors as ourselves. What we love gives us identity, "for where your treasure is, there your heart will be also." We take the initiative, we do this of ourselves, in any circumstance, and we pray and ask God to show us how we are called to act, to love. We ask for discernment and for good judgment. This is how we create relationship that Jesus asks of us.

To everyone who has, more will be given, and he will have abundance

"For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey. Then he who had received the five talents went and traded with them, and made another five talents. And likewise he who had received two gained two more also. But he who had received one went and dug in the ground, and hid his lord's money. After a long time the lord of those servants came and settled accounts with them. So he who had received five talents came, and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.' His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.' He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.' His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.' Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.' But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. So take the talent from him, and give it to him who has ten talents. For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.' "

- Matthew 25:14-30

Throughout the past several readings, Jesus has been teaching his disciples about the destruction of the temple at Jerusalem, the siege that is to come in their lifetimes, and about the end of the age and the return of the Son of Man, or the Second Coming. Please read Do you not see all these things?, The End of the Age, Heaven and earth will pass away, and The Wise and Foolish for the earlier part of this discourse. Today, Jesus continues with the theme of preparedness during the time of awaiting his return, and what we are to do in this time period.

"For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. And to one he gave five talents, to another two, and to another one, to each according to his own ability; and immediately he went on a journey." In some way, this parable clearly follows the story of the Wise and Foolish Virgins, because the talents are akin to the understanding that we are to do something with our spiritual gifts - just as those bridesmaids who awaited the Bridegroom were to keep their lamps full for the light they were to shine. Here we have a slightly different angle, a different aspect, of how we are to await the Bridegroom, in the form of the talents left by the landowner, the lord. My study bible notes: "This parable illustrates the use of gifts given by God. Even one talent was a great sum of money; here it represents the goodness God has bestowed on each person. The amount each receives is based on that person's abilities (Romans 12:4-7)." So, we are all graced with gifts, as talents, and we are entrusted to do something with these gifts of grace.

"Then he who had received the five talents went and traded with them, and made another five talents. And likewise he who had received two gained two more also. But he who had received one went and dug in the ground, and hid his lord's money. After a long time the lord of those servants came and settled accounts with them. So he who had received five talents came, and brought five other talents, saying, 'Lord, you delivered to me five talents; look, I have gained five more talents besides them.' His lord said to him, 'Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.' He also who had received two talents came and said, 'Lord, you delivered to me two talents; look, I have gained two more talents besides them.' His lord said to him, 'Well done, good and faithful servant; you have been faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord.' " My study bible notes, "God does not show partiality in the ultimate reward, for all are invited to share in the same joy (vv. 21, 23)." Another commentary says, "The Lord came after a long time (v. 19) but exacted full accountability." What do we do with the talents that we are given by grace? What do we do with the gifts that are entrusted to us? How do we make the best of them? Clearly, we are entrusted to do as the master does - to make the best of them and to make them grow. They will yield greater than that which we start with if we follow the master's will and do as he would do.

"Then he who had received the one talent came and said, 'Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed. And I was afraid, and went and hid your talent in the ground. Look, there you have what is yours.' But his lord answered and said to him, 'You wicked and lazy servant, you knew that I reap where I have not sown, and gather where I have not scattered seed. So you ought to have deposited my money with the bankers, and at my coming I would have received back my own with interest. So take the talent from him, and give it to him who has ten talents. For to everyone who has, more will be given, and he will have abundance; but from him who does not have, even what he has will be taken away. And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth.' " My study bible says in a note: "The wicked and lazy servant (v. 26) could not evade responsibility for ignoring his talent, for idleness is as much a rejection of God as outright wickedness. Burying the talent in the ground (v. 18) is an illustration of using one's God-given gifts for earthly pursuits. The bankers (v. 27) represent other faithful people to whom the man could have turned to help him use his talents wisely. Since help was available to him in the Church, the man has no excuse." Another commentary notes: "Since people are managers, or stewards, of God's gifts, each of us will give account of how we used the abundance (v. 29) of gifts given to us."

Jesus makes a similar comment in Matthew 13:12, when he teaches his apostles about the use of parables, and says, "For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him." In Mark 4:24-25, Jesus teaches (notably, after speaking about not hiding one's lamp or light as in yesterday's reading), "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." It is interesting to note that in each of these examples (from Matthew 13 and Mark 4), Jesus was speaking about how we hear the parables - what we are able to comprehend spiritually through our hearts which are open to hearing. So, talents and spiritual gifts also must be understood as being the God-given grace to grow spiritually and to grow in spiritual understanding. We are not here simply to use our capacities for ourselves, or "earthly pursuits" as my study bible puts it. In other words, the money buried in the ground seems to me to be indicative not only of the failure to increase spiritual understanding and to use it in the world, but of selfishness, self-centeredness. It is akin to hiding one's light or lamp under the bed. To increase our gifts - if we go by the understanding given by these teachings about spiritual hearing - is to grow in understanding and hence in the abundance of spiritual gifts that we share with the world. Grace and mercy are not merely used for good works for the sake of the works, they are works informed by spiritual growth and understanding. They spring out of relationship to God, the Lord in this story. They are works in the grace of the Spirit that leads us to act and to understand in a certain way. Moreover we are to grow them. In this sense, the "bankers" may very well be the Church - or whatever repository of teaching and understanding helps us to grow, to learn, to expand, and to share that mercy with others in the myriad forms that we can use in the world, any expression of love, whatever this may be. So, this illustration of how we are to await the lord's coming follows well the previous reading about the wise and foolish virgins and their lamps. To keep our gifts (talents) growing, we must be sure to understand this kingdom's spiritual nature - we seek that which grows the abundance of our hearts, which will then be shared with others, and expressed through the nature of that mercy in the world. We are to grow our gifts spiritually, and not neglect the cultivation and understanding of spiritual growth and the abundance of the heart with which we meet life and face the world. It is out of this abundance that the kingdom grows in the world - that our light shines, and our mercy can be expressed in whatever way we learn to do that. Let us not neglect this important understanding - and the kingdom of mercy and grace that calls upon us to open our hearts and grow!

The Wise and Foolish

"Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept. And at midnight a cry was heard: 'Behold, the bridegroom is coming; go out to meet him!' Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.' And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, 'Lord, Lord, open to us!' But he answered and said, 'Assuredly, I say to you, I do not know you.' Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

- Matthew 25:1-13

Over the course of the past several readings, Jesus has been teaching his disciples about the destruction that is to come in Jerusalem, and answering their questions about the end of the age and his return. These concepts are bound with one another in Old Testament scripture, and they remain bound as spiritual realities in this gospel as well. (See the previous readings of Do you not see all these things?, The End of the Age, and Heaven and earth will pass away for the earlier part of this discourse.) In today's reading, Jesus gives us the parable of the Wise and Foolish Virgins.

"Then the kingdom of heaven shall be likened to ten virgins who took their lamps and went out to meet the bridegroom. Now five of them were wise, and five were foolish. Those who were foolish took their lamps and took no oil with them, but the wise took oil in their vessels with their lamps. But while the bridegroom was delayed, they all slumbered and slept." My study bible has an extensive note on the whole of this text, which I will begin here: "This parable illustrates preparedness, or lack of it, while the bridegroom was delayed (v. 5). The Old Testament prophets portray the covenant between God and Israel as a marriage covenant. The marriage will finally be consummated when the Bridegroom returns at the end of the age and the righteous form a wedding party to go forth to meet him. The Bridegroom represents Christ in his Passion, who dies out of love for his Church (Eph. 5:25-27)." Clearly, the idea that the bridegroom was delayed in this story indicates to us that this period of awaiting his return may indeed be a long one. Certainly it was longer than expected for many of the first disciples of the Church, who felt Jesus' return may happen in their lifetimes, and for many who have followed since, wondering when he will return. I find this concept extremely important, because it is a clear indication that we are to be in a period of waiting - and that truly is the characteristic of the whole history of the church. The important question here is: what are we to do in this period of waiting and expectation?

"And at midnight a cry was heard: 'Behold, the bridegroom is coming; go out to meet him!' Then all those virgins arose and trimmed their lamps. And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise answered, saying, 'No, lest there should not be enough for us and you; but go rather to those who sell, and buy for yourselves.'" My study bible continues in its note: "That the wise virgins also slumbered and slept (v. 5) suggests that once prepared, a person rests as needed. Their refusal to give oil to the foolish ones is not lack of love. It portrays the fact that spiritual preparedness cannot be conveniently given or borrowed. This parable encourages the proper use of God's gifts: to bear fruit. Some interpreters say lamps indicate the gift of purity and holiness, and oil, works of mercy - the grace of the Holy Spirit. Traditionally, virginity has been considered a special 'lamp,' and almsgiving or help to the poor a special 'oil.' " To understand this concept of oil as symbolic of mercy, one has to recall the Greek for mercy. It is eleos, which is the same word for olive oil. As I have written repeatedly in these commentaries, the notion of mercy as oil is extremely pertinent to our understanding of what it is that we pray for when we pray for mercy. Olive oil was the base for all healing balm in the ancient world; and, also, the fuel that burned in lamps to create light. (It is still used among the Greek Orthodox for the lamps that burn in the church and before icons in homes.) So this beautiful symmetry of meanings clearly fits Jesus' teachings about mercy, as in the parable of the Good Samaritan, for example, or the many ways that healing takes place -- spiritual, emotionally, psychologically and physically -- when people in the gospels ask for mercy. Mercy, or the practice of righteousness, is also the way to "let your light so shine before men, that they may see your good works, and glorify your Father in heaven," as we have been taught earlier in Matthew's gospel, during the readings of the Sermon on the Mount. We can't get this fuel, this healing balm, from others in terms of possessing it for ourselves. It is not something to buy and sell, really - it is something we gain through our own relationship in the heart, and that grows as we express it ourselves and open to receive more.

I also quite like the note from my study bible that teaches us that there is a proper time to rest. Being a part of this kingdom is not just about collecting good works. That's not really the way mercy works. Jesus did not hand out free food to the world nor heal everyone en masse. This is not something that works simply in a materialistic way: the gifts of the Spirit are those that make connections between people who are willing to engage and participate in these relationships. The heart must be open - and healing in these gospels transforms people. It is not something merely added to them, but something that changes them and makes them a part of Christ's family through adoption. "Change of mind" is metanoia in the Greek - and that is the word which we translate as "repentance." We should not lose its original meaning and emphasize a negative understanding of this change: it is the change itself - in whatever way that needs to happen - that is important. This change is highly positive, it is a way to lose our delusions and change, to open to spiritual truth and freedom, and our own true natures.

"And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. Afterward the other virgins came also, saying, 'Lord, Lord, open to us!' But he answered and said, 'Assuredly, I say to you, I do not know you.' Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming." This parable emphasizes clearly our need for preparedness for the event of the return of the Son of Man, or the Second Coming of Christ. How do we do this? By "letting our light so shine" and by practicing mercy - and keeping our fuel with us through relationship. We remember that we also take rest in this relationship, as we "abide in Him." The Spirit connects us with those who need this help and healing and who are open to it. We are here to help one another, and as Jesus has indicated in the previous reading, we are to be like the good stewards who take care of the master's household in as loving a way as the master would himself. This is the way we await the Bridegroom - we keep our lamps full of fuel and burning brightly. There are so many ways to do this, and we remember that we also rest and recharge (refill our oil) in prayer and meditation. In the story of Martha and Mary, Jesus called this the "one thing necessary."

So, the emphasis in Jesus' long discourse on his Second Coming is that we must be prepared. How do we do this? We are to practice mercy and righteousness. We fill up our lamps with oil through prayer and meditation, study and understanding. We cannot neglect our rest in this sense. It is not a question of adding up good works, but a question of living in that relationship of fidelity, of being true to the One whom we await - of being about the master's business, as our previous reading has taught us (and also the next will do, as well). How do you practice and grow mercy and righteousness? How do you refill the fuel of this light? Remember to take rest in Him and do the "one thing necessary" as well. We can't be prepared without it, and without that fuel which will continually change and transform us in our fidelity and relationship to the One we love.

Heaven and earth will pass away

"Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So you also, when you see all these things, know that it is near -- at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but my words will by no means pass away.

"But of that day and hour no one knows, not even the angels of heaven, but my Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. Then two men will be in the field: one will be taken and the other left. Two women will be grinding at the mill: one will be taken and the other left. Watch therefore, for you do not know what hour your Lord is coming. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect.

"Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Assuredly, I say to you that he will make him ruler over all his goods. But if that evil servant says in his heart, 'My master is delaying his coming, ' and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth."

- Matthew 24:32-51

Over the past two readings (Do you not see all these things? and The End of the Age), Jesus has been speaking to his disciples about the destruction of Jerusalem (and the temple) and the end of the age, in answer to their questions. In today's reading, we continue with the discussion about the end of the age and the Second Coming, which Jesus refers to as the coming of the Son of Man (in the language of the book of Daniel).

"Now learn this parable from the fig tree: When its branch has already become tender and puts forth leaves, you know that summer is near. So you also, when you see all these things, know that it is near -- at the doors! Assuredly, I say to you, this generation will by no means pass away till all these things take place. Heaven and earth will pass away, but my words will by no means pass away." My study bible says that the words "this generation (v. 34) probably refers to the new race of Christians. The end is always near (v. 33), just ahead of us." But, because this long discourse combines teaching on both the destruction of Jerusalem (which will take place in A.D. 70) and the end of the age, I might suggest that it is possible that these words of warning refer to Jesus' predictions of "wars and rumors of wars" and rumors of false prophets and false christs that will precede the "abomination of desolation" - when the Roman General Titus entered the Most Holy Place before ordering the temple to be burned. Those things would indeed take place before "this generation" would pass away. However, all is subject to interpretation, and I must defer to those far more experienced - including in the history of the Church's interpretation - than I am. (Indeed, this is one very important reason why I include the notes of my study bible.) Of course, there is yet another important way of looking at the Scriptures, and in particular these passages we are currently studying, and that is their overlapping nature. The end of the age is inextricably bound with the predictions of the destruction of the temple at Jerusalem. And in that sense, we are living in end times, and have been since Jesus' coming into the world. So, just as this discourse overlaps and contains threads of both subjects, so we must also see them linked in a spiritual sense. Scriptures are not scientific, literal textbooks but ways of inspiring us to see with the eyes of Spirit; that is, to perceive on many different levels at the same time. Scripture is meant to provide us with a window on spiritual perception, which includes not simply the conventional perspective on our three-dimensional, time-bound, historical world, but also much more. As Jesus promised us life in abundance, so the dimensions of life in the whole of cosmic spiritual reality are many (as in the "many mansions" Jesus promised were in his Father's kingdom), including the "eternal present" of the realities of the heavenly kingdom. One reality may exist within the other, reflect it, or contain its seeds. Therefore, "this generation" just may refer to both. My study bible continues its note here, saying, "The end is always near (v. 33), just ahead of us."

"But of that day and hour no one knows, not even the angels of heaven, but my Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark, and did not know until the flood came and took them all away, so also will the coming of the Son of Man be. Then two men will be in the field: one will be taken and the other left. Two women will be grinding at the mill: one will be taken and the other left." My study bible notes, "The unexpected suddenness of Christ's coming will catch people unaware and engaged in earthly pursuits, just as in the days of Noah (v. 37)." What will happen will take us unaware - at an instant in the midst of our daily lives. It seems to me that Jesus is trying to give us a clear picture that we can't effectively plan for this. It is very important that he tells us that "of that day and hour no one knows, not even the angels of heaven, but my Father only." In this sense, he's conveying the idea that not even he knows this - so clearly, this is hidden from all of us for a reason. My study bible gives reference to passages from Acts 1:7 & Zechariah 14:7 which also refer to this understanding: "He said to them: 'It is not for you to know the times or dates the Father has set by his own authority.' " and "It will be a unique day, without daytime or nighttime—a day known to the LORD. When evening comes, there will be light." A unique day, known to the Lord.

"Watch therefore, for you do not know what hour your Lord is coming. But know this, that if the master of the house had known what hour the thief would come, he would have watched and not allowed his house to be broken into. Therefore you also be ready, for the Son of Man is coming at an hour you do not expect." My study bible notes here: "The Lord's purpose in this discourse is not to make the disciples 'experts on prophecy.' It is rather that they may watch (v. 42) and be ready (v. 44), continually engaged in virtuous action, obeying his commandments -- remembering that we cannot know the time of his coming. These warnings are illustrated by the parable of the householder and the thief (v. 43), and three longer parables which follow (24:45--25:30). They urge us to (1) watchfulness (v. 43), (2) faithful responsibility (vv. 45-51), (3) preparedness (25:1-13), and (4) use of our spiritual gifts (25:14-30)." So, clearly, the emphasis here is not on "prophecy" as my study bible notes, but it is to prepare them for the time he will be away; that is, the present time in which we, too, live. In that sense, "this generation" does seem indeed to refer to the "new race of Christians" - the people of God who are his followers. We are to watch, and be ready. This means that the practice of righteousness that he has taught is our way to be ready.

"Who then is a faithful and wise servant, whom his master made ruler over his household, to give them food in due season? Blessed is that servant whom his master, when he comes, will find so doing. Assuredly, I say to you that he will make him ruler over all his goods. But if that evil servant says in his heart, 'My master is delaying his coming, ' and begins to beat his fellow servants, and to eat and drink with the drunkards, the master of that servant will come on a day when he is not looking for him and at an hour that he is not aware of, and will cut him in two and appoint him his portion with the hypocrites. There shall be weeping and gnashing of teeth." We recall the parable Jesus has told already about the wicked servant, who failed to deal with those under him as the master taught in his own relationship of righteousness. So, too, here Jesus is teaching us how we must be about our master's business while he is gone. The faithful and wise servant, whom the master made ruler over his household, "to give them food in due season" is the one who will feed the members of the house with proper food for proper times. We can interpret this instruction to his disciples as teaching about the necessity for "feeding his lambs." Those who would follow and be faithful servants of the master must take care of the whole house, with good spiritual food for the children and all those members who dwell in it under them. They must practice the love of Christ, which we have read so extensively about in Matthew's gospel - and most recently in his discourses on humility, and how to treat the "little ones" in the church, to receive the least among them as if they were welcoming Christ himself. Ultimately, it all comes down to love - and love as practiced and therefore taught by Jesus to his disciples. They must feed his lambs and share this love with the whole of the household which is in their care, of which they are stewards. The spiritual food can take so many forms, but its great substance is love - and under that is all righteousness. Love is the characteristic which is inseparable from its many attributes in the person of Christ and the spiritual teachings he embraced and espoused: righteousness, justice, faith, mercy, hope, truth. It is through these practices, and the feeding and loving care of the world (for this is indeed a church that is meant to embrace and invite the whole world and all that is in it) that we prepare for the second coming, and the end of the age whose time we do not know. Jesus' long discourse on what is to come is a warning, not simply to save their souls, but to be about the master's business, to feed the sheep, to care for the little ones, to be good stewards "for the life of the world." This is how we remain awake, and watch.

The End of the Age

"Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place" (whoever reads let him understand), "then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter or on the Sabbath. For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened. Then if anyone says to you, 'Look, here is the Christ!' or 'There!' do not believe. For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand. Therefore, if they say to you, 'Look, he is in the desert!' do not go out; or 'Look, he is in the inner rooms!' do not believe it. For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. For wherever the carcass is, there the eagles will be gathered together."

"Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken.

"Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see 'the Son of Man coming on the clouds of heaven' with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other."

- Matthew 24:15-31

Starting with yesterday's reading (Do you not see all these things?), Jesus begins a discourse in answer to his disciples' questions about Jesus' prediction of the destruction of the temple, and about the end of the age and his return. In yesterday's reading, Jesus spoke of his prediction for Jerusalem and what will befall them within their lifetimes. In today's he continues his discussion of what will happen in Judea, and also begins to touch on predictions regarding the end of the age and of his return.

"Therefore when you see the 'abomination of desolation,' spoken of by Daniel the prophet, standing in the holy place" (whoever reads let him understand) . . . My study bible notes on this verse: "Daniel's prophecy of the abomination of desolation was fulfilled in A.D. 70, when the Roman general Titus, before ordering the temple burned, entered the Most Holy Place, thus defiling the temple. Jesus quotes this prophecy so that the disciples might know these things will happen while most of them are still alive. Whoever reads, let him understand are code words from the author to early Christians about the known meaning of what is written." The predictions of the "abomination of desolation" can be read in Daniel 9:27; 11:31, and 12:11. Clearly, the events of the siege of Jerusalem and the destruction of the temple are linked with apocalyptic events, that concern also the end of the age. In one can be found hints of the other. In this sense, we are in "end times" and have been so since the initiation of this time.

"then let those who are in Judea flee to the mountains. Let him who is on the housetop not go down to take anything out of his house. And let him who is in the field not go back to get his clothes. But woe to those who are pregnant and to those who are nursing babies in those days! And pray that your flight may not be in winter or on the Sabbath." Clearly, these are warnings about the great destruction in Jerusalem that is to come. He is foreshadowing for them the nature of the destruction and the siege. The early Jerusalem church heeded the warnings, and left the city before the greatest destruction and thus survived this calamity.

"For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be. And unless those days were shortened, no flesh would be saved; but for the elect's sake those days will be shortened. " My study bible gives reference to the words "for the elect's sake" in the book of Isaiah: Thus says the LORD, 'As the new wine is found in the cluster, And one says, 'Do not destroy it, for there is benefit in it,' So I will act on behalf of My servants in order not to destroy all of them. I will bring forth offspring from Jacob, and an heir of My mountains from Judah; Even My chosen ones shall inherit it, and My servants will dwell there.' So, this is a reference to those who will form this new Church, who will survive, and take it to the world.

"Then if anyone says to you, 'Look, here is the Christ!' or 'There!' do not believe. For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect. See, I have told you beforehand. Therefore, if they say to you, 'Look, he is in the desert!' do not go out; or 'Look, he is in the inner rooms!' do not believe it.'" At this time, great temptation to believe in false hope and false prophets led to many predictions and searches for the return of the Messiah. But Jesus is warning them about all of this - not to believe any of it. His return will be something specific and recognizable.

"For as the lightning comes from the east and flashes to the west, so also will the coming of the Son of Man be. For wherever the carcass is, there the eagles will be gathered together." My study bible (which is the Orthodox Study Bible) notes here: "How will Christ come back? The event will be unmistakably visible to all. In the Orthodox Church we pray in the direction of the rising sun, because the East symbolizes Christ Himself who is the East of easts, Light of light. The great day of the Lord will be illuminated by the true Light, the 'rising' (Is. 60:1, 3; Mal. 4:2; Luke 1:78; 2 Pet. 1:19). The very creation will be transfigured -- not destroyed but superseded -- by the light of His presence at the end of the age." We are given a distinct preview of what this Second Coming will be like, so that we (and his disciples in Jerusalem) are not fooled. This will be an unmistakable event.

"Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken." My study bible references Daniel 7:11 and Ezekiel 32:7 for this verse. Clearly, Jesus is quoting from prophecy so that his disciples and followers may understand what the Second Coming will be like, and they will not be fooled by the tribulation they will endure in Jerusalem. The words previously quoted (in the previous paragraph), referring to the "carcass" and the "gathering of eagles" are often interpreted as referring to the siege of Jerusalem, and the eagles as the imperial sign of Rome. But given the quotations from Daniel 7:11 regarding the death of the beast, I am inclined to wonder if Jesus is not still referring to this apocalyptic event - which he began in the previous verse.

"Then the sign of the Son of Man will appear in heaven, and then all the tribes of the earth will mourn, and they will see 'the Son of Man coming on the clouds of heaven' with power and great glory. And He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other." My study bible gives references to this prediction from Daniel 7:13-14 and Zechariah 12:12. It also has a note, which refers to verses 29-31, the verses that pertain to his return: "After he speaks about Jerusalem, he moves on to his own Second Coming, not for their sakes only, but for all of us who come after them. The sign of the Son of Man (v. 30) in his Second Coming is thought by many to be his glorious Cross, the memorial of his Passion. His power and great glory will be brighter than the sun, which will be darkened. The Lord Jesus will come from heaven in the same way the Apostles saw him ascend to heaven (Acts 1:11)." Whatever is going to happen, it will happen in a way in which there is no mistaking what transpires - but this is not yet to be. Many people I have met are concerned with world events, and see in them potentials or possibilities of the end of the age. But truly, it is my opinion that we have been in what might be called "end times" from the point of Jesus advent on earth. We are all faced with a great question: what will we choose? In this "spiritual battle" it is a case of hearts and minds. It takes place within us, and clearly Jesus' ministry was a battle for hearts and minds. It all comes down to that. What we see taking place in the world is in some ways a reflection of that battle. What do we choose? How do we choose it? Do we ally with the God of love, to learn the righteousness and all that is encompassed in that word, "love?" Certainly, Jesus has railed in these chapters against greed, predatory behavior, those who would mislead for their own gain rather than being good spiritual leaders, and a whole host of the things that make for spiritual blindness and hard-heartedness. Our world suffers from these things, we are afflicted by this and by pain in many forms. But we still have this choice. We are tempted - as were those in the great tribulation in Jerusalem - to ponder themes of the end of the age, and the Second Coming. But they endured, and we endure. We have his words that teach us what that event will be like. But I have also heard others refer to the "second coming" as that event which takes place inside of ourselves, each time we open the door to his knock. The Book of Revelation is known by its theme of Apocalypse. But its most potent words may be this verse, which I often quote: "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come into him and dine with him, and he with Me" (Revelation 3:20). Let us remember that in any tribulation, in all our calamities and troubles, this is what we are taught: to open the door of the heart to this knock. He has warned that speculation of the time of these events is futile; instead we are to be faithful disciples, to follow him, to remain awake to what it is we are to be about.