He who is without sin among you, let him throw a stone at her first

And everyone went to his own house. But Jesus went to the Mount of Olives. Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them. Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act. Now Moses, in the law, commanded us that such should be stoned. But what do You say?" This they said, testing Him, that they might have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear. So when they continued asking Him, He raised Himself up and said to them, "He who is without sin among you, let him throw a stone at her first." And again He stooped down and wrote on the ground. Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst. When Jesus had raised Himself up and saw no one but the woman, He said to her, "Woman, where are those accusers of yours? Has no one condemned you?" She said, "No one, Lord." And Jesus said to her, "Neither do I condemn you; go and sin no more."

- John 7:53-8:11

Because it is the Advent season, the lectionary deviates in this period from the consistent movement we have had through the Gospel of Luke. Today's reading is from John's Gospel, and tomorrow we return again to Luke. We recall that in yesterday's reading in Luke, Jesus has just finished a discourse on the end times, His return, and the times to come for the Church. He has preached endurance, prayer and watchfulness. In today's reading, we are given a story from the Book of John.

My study bible has a note which applies to the whole of today's reading: "This passage, the story of the adulterous woman, forcefully demonstrates the grace and power of Christ to redeem and reclaim all sinners, in contrast to the judgmental attitude of the scribes and Pharisees. Interestingly, this passage is read on one of the two days on which St. Mary of Egypt, a reformed prostitute, is commemorated."

And everyone went to his own house. But Jesus went to the Mount of Olives. Now early in the morning He came again into the temple, and all the people came to Him; and He sat down and taught them. Then the scribes and Pharisees brought to Him a woman caught in adultery. And when they had set her in the midst, they said to Him, "Teacher, this woman was caught in adultery, in the very act. Now Moses, in the law, commanded us that such should be stoned. But what do You say?" A note from my study bible reads, "The passage in the law is: "The man who commits adultery with another man's wife, he who commits adultery with his neighbor's wife, the adulterer and the adulteress, shall surely be put to death" (Lev. 20:10). This law was not observed to the letter in the days of Jesus; they are forcing application to test Him." In John's Gospel, Jesus goes to the temple for religious festivals several times throughout three years of ministry. At this time, John's Gospel teaches us that He is there for the autumn feast of Tabernacles (Succoth in Hebrew). The temple authorities are already trying to trap Him so that He may be arrested, and several important events in Jesus' life, as reported by John, happen at this festival. Festival tradition is also associated with Jesus' preaching there in these passages in this section of John. However, it's interesting to note that scholarship tells us that today's passage is actually an insertion, not belonging to original manuscripts of John's Gospel. Therefore, just as the lectionary has inserted it here in the midst of readings from Luke, it is possible that this event takes place in the final week of Jesus' life, at the Passover Festival.

This they said, testing Him, that they might have something of which to accuse Him. But Jesus stooped down and wrote on the ground with His finger, as though He did not hear. A note reads, "Testing Him: If Jesus refuses to condemn the woman, He will be accused as a lawbreaker; if He approves her condemnation, He will be inconsistent in His mercy to sinners. This (and v. 8) is the only New Testament reference that Christ wrote anything. Speculation abounds as to what He wrote, one theory being that He wrote the names of those accusers who were themselves guilty of adultery." How fascinating that this is the only instance of Jesus writing something in the Gospels. He left us no writing of His own, and this instance, with a finger on the ground, is something that will leave no fragments. But as we read yesterday from Luke's Gospel, His words will by no means pass away.

So when they continued asking Him, He raised Himself up and said to them, "He who is without sin among you, let him throw a stone at her first." And again He stooped down and wrote on the ground. Then those who heard it, being convicted by their conscience, went out one by one, beginning with the oldest even to the last. And Jesus was left alone, and the woman standing in the midst. When Jesus had raised Himself up and saw no one but the woman, He said to her, "Woman, where are those accusers of yours? Has no one condemned you?" She said, "No one, Lord." And Jesus said to her, "Neither do I condemn you; go and sin no more." My study bible says, "Go and sin no more: God forgives and does not condemn the repentant sinner. But true repentance includes striving to sin no more." There are several things to look at in this story. First of all, we note that the law teaches that both the male and female adulterers are to be put to death. Jesus' would-be accusers tell Him they had "caught her in the act" of adultery. So where is her partner? Why do they not present him also? For those whose zeal is for the law, there seems to be something amiss, and they are not following the letter of the law. Clearly the real goal here is to trap Jesus. But Jesus' question to the accusers of the woman goes even further: who is pure enough to condemn, without themselves being condemned by the law? Who has never sinned? With that question, it is those who demand Jesus' answer who are instead put on the spot, put into an impossible dilemma.

If all we have with which to judge is our own moral values or laws, where are we? Who is perfect? Who is without sin at all? I see this story as a great awakening into a spiritual reality: where we stand is where we stand in grace, before Christ. It is a great argument for a God-centered life, based upon the love of God and the relationship to God. Not only do we learn love and mercy from the reality (and Persons) of God, but we also learn what it is to be right-related. As we reviewed in a reading and commentary a few days ago ("The LORD said to my Lord" & the poor widow), God does not call us to perfection, but rather to holiness and sanctification. That is, we set our lives and all that is in it apart for relation to and love of God. Jesus teaches us over and over again that it is those who experience God's mercy who are most likely to return that love and belonging back to Creator. So we have here a kind of awakening out of one system - which has been very important and essential for the spiritual history of the people of God - into a broader, deeper and more encompassing understanding of our relationship to God. We must take into account our need for God's love and mercy, and for the practice ourselves of love and mercy. This is the real currency of faith, in which each of us belongs to a Creator of love, and we live in community based on this understanding. Who does not need mercy? Who does not need love? Any set of rules - no matter how wonderful, even the Law itself - cannot stand without the greater understanding of the God of love who is behind it. And this is how the law, in this case, is being applied -- without the love and mercy of its Creator. Let us remember that we await the light of Advent, and this is the light of love and mercy and redemption. God calls us into the light of that relationship, to put all of ourselves into it, without leaving any of who we are behind. Can you step into that life, with all of yourself? Holiness or sanctification, it seems to me, is a lifelong process of stepping more and more into that light, with every little internal corner hidden from ourselves gradually illumined for health and the restoring of ourselves to God. Let that light shine within you - that's the lesson we receive for today.

Heaven and earth will pass away, but My words will by no means pass away

Then He spoke to them a parable: "Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So you also, when you see these things happening, know that the kingdom of God is now near. Assuredly, I say to you, this generation will by no means pass away till all things take place. Heaven and earth will pass away, but My words will by no means pass away.

"But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man."

And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet. Then early in the morning all the people came to Him in the temple to hear Him.

- Luke 21:29-38

In yesterday's reading, Jesus continued His warnings and teachings about the times to come. He taught both about the destruction of the temple and the siege to come in Jerusalem, and also about the signs of the end - and of His imminent return. He taught, "Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."

Then He spoke to them a parable: "Look at the fig tree, and all the trees. When they are already budding, you see and know for yourselves that summer is now near. So you also, when you see these things happening, know that the kingdom of God is now near." The fig tree often appears in the Gospels, and it is a traditional symbol for Israel. But Jesus here is continuing His warnings and teachings about the time of His return, from yesterday's reading.

"Assuredly, I say to you, this generation will by no means pass away till all things take place." My study bible notes that "this difficult verse may be interpreted in two ways: (1) this generation refers to Jesus' contemporaries and all things pertain to the capture of Jerusalem; or (2) this generation is the new Christian generation and all things include the return of Christ. The latter is the preferred interpretation of the Church Fathers." As we have reviewed these passages in the past few readings, so much is combined: the destruction of the temple with the end times and Jesus' cosmic or apocalyptic return as Son of Man. Therefore this enigmatic expression is somewhat appropriate and highly reflective of this entire passage of warnings of what is to come. But "this generation" gives us more a sense of the linkage, in a cosmic sense, of the events of the destruction of the temple in Jerusalem and the return of the Son of Man, the time of "the end." It is our perception of time that creates a vast difference in the events, but in a heavenly or cosmic sense, "this time" has been initiated. In yesterday's commentary, I cited an essay by Thomas Merton called "The Time of No Room" which speaks to this time in which we now live.

"Heaven and earth will pass away, but My words will by no means pass away." Again, we have a cosmic sense of the import of these words. This is the word of God, a permanent reality, something that is eternally with us. All things will pass away, but Jesus' words will not - the reality of His teaching endures in a timeless sense.

"But take heed to yourselves, lest your hearts be weighed down with carousing, drunkenness, and cares of this life, and that Day come on you unexpectedly. For it will come as a snare on all those who dwell on the face of the whole earth. Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man." My study bible notes, "Jesus concludes His discourse with a final admonition to vigilance in the face of the unpredictable time of His return." And there is much more to this than meets the eye. In the midst of the cosmic significance of His words, that all things will pass, but His word will not, we receive the understanding of the times that we live in - but from our perspective. Two millenia have passed since Jesus uttered those words, and we live in a time when it is easy to consider that Day something far away, far off and out of mind. But our attitude is to be watchful and wary and prepared for it. He is teaching us how our state of being must be in these times; we are not to forget. It is His warning to us about our consciousness, our awareness - we must know who we are, where we are, and be about "His Father's business."

And in the daytime He was teaching in the temple, but at night He went out and stayed on the mountain called Olivet. Then early in the morning all the people came to Him in the temple to hear Him. A note reads, "Olivet is the Mount of Olives, a hill on the east side of Jerusalem where pilgrims stayed when the city was overcrowded during the festivals such as the Passover." Olivet, or the Mount of Olives, is also, symbolically, the place on which the Lord is to stand when defending Jerusalem from its enemies, in Zechariah's apocalyptic prophecy. Furthermore it was a burial place for Jews from ancient times, and has graves associated with prophets including Zechariah. So, there is a kind of symbolic tie-in here with the end of the age and the resurrection of those who live in God, but Jesus stays Himself with the pilgrims who come to hear Him when He returns in the morning to the temple to teach.

These verses in today's reading give us a deep sense of the timelessness of spiritual reality. In the cosmic sense, all things and apocalyptic events blend with our sense of time, so that these realities overlap - they blend into one another. One is eternal and the other temporal: our perspective must be to understand that these things exist in our midst and at the same time we must beware and keep ourselves in a state in which we watch, so as not to be taken by surprise. This doesn't mean - at all - that we speculate on the time of His return. Quite the opposite, and we are warned repeatedly against doing so in the Gospels. Instead, our lives are to be those of alertness and awareness, wakefulness, watchful. We know what business we are to be about, we know what God asks of us. We know the greatest commandments: to love God with all our heart and soul and mind and strength, and to love neighbor as ourselves. How many ways do we fail to put these into practice? In today's reading, we are also given the words of St. Paul in the First Letter to the Thessalonians. He teaches the church to "warn those who are unruly, comfort the fainthearted, uphold the weak, be patient with all. See that no one renders evil for evil to anyone, but always pursue what is good both for yourselves and for all. Rejoice always, pray without ceasing, in everything give thanks . . . Do not quench the Spirit. Do not despise prophecies. Test all things; hold fast what is good. Abstain from every form of evil." That sounds about like what is expected of us, and what "business" we are to be about in this time, in which the cosmic and the temporal are combined, and live within and among one another, just as we celebrate our liturgies and services "with the angels in heaven." Advent is now with us, and we await that light of His dwelling among us, we prepare to celebrate His birth into our world, just as we await His return. Let us consider then the divine realities, and that all things will pass away, but His words will not. How do we live in a time of the end, and the time of waiting, all at the same time? St. Paul teaches us that. Be aware, "pray always," and be about Our Father's business in the world, the business of love and faith and hope.

Look up and lift up your heads, because your redemption draws near

"But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. For these are the days of vengeance, that all things which are written may be fulfilled. But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled.

"And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."

- Luke 21:20-28

In yesterday's reading, Jesus responded to the admiration of the beautiful and fabulous temple at Jerusalem, a truly wondrous great structure. He warned His listeners: "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down." In explaining His words, Jesus combines a discussion of the destruction of the temple and the times of the end of the age - and His return. He said, "Take heed that you not be deceived. For many will come in My name, saying, 'I am He,' and, 'The time has drawn near.' Therefore do not go after them." Jesus warned of wars and upheavals, but also of the times to come of persecution and betrayals - but all will be opportunity for witnessing, testimony. He teaches endurance, and not even to prepare for testimony, for He will provide "a mouth and wisdom which all your adversaries will not be able to contradict or resist." But "by your patience, Jesus says, "possess your souls."

"But when you see Jerusalem surrounded by armies, then know that its desolation is near. Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her. For these are the days of vengeance, that all things which are written may be fulfilled. But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people. And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled." My study bible notes that this is "a prediction of the siege and capture of Jerusalem by Titus, son of the Emperor Vespasian, in A.D. 70. Damage included the total destruction of the temple." This is a vivid description, indeed, of what is to come in Jerusalem. We recall Jesus words of lament, earlier in Luke's Gospel, "O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her brood under her wings, but you were not willing!" and elsewhere also reported by Luke: As he came near and saw the city, he wept over it, saying, "If you, even you, had only recognized on this day the things that make for peace!"

"And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken. Then they will see the Son of Man coming in a cloud with power and great glory. Now when these things begin to happen, look up and lift up your heads, because your redemption draws near." My study bible says, "Cosmic as well as historical upheavals will precede the Son of Man coming in a cloud with power and great glory. The expectation of Christ's return sums up the Christian hope and constitutes an important doctrine of the Church." And here we have the end of the Age - the return of the Son of Man. We don't know why the Gospels arrange this discussion in this way, but surely in the minds of His listeners the two events are tied unequivocally: the destruction of the temple and the coming of the Son of Man. Indeed, in some sense, I believe we are to view ourselves as still living in this time period in which we await His return - so, indeed, in a cosmic sense, the two events are linked and it is but our perception of time which makes it seem as if they are separate from one another. We still live in a time of upheavals in the world and persecutions (such as were related by Jesus in yesterday's reading). We remain in a time when we await, with watchfulness, and we must "take heed that we not be deceived" concerning His return.

Thomas Merton wrote an essay (in the book, "Raids on the Unspeakable") about the time in which we live. It is an essay often associated with Advent, and so it is indeed a "proper time" to mention it. Merton speaks of the great Roman census, for which Joseph and the pregnant Mary have traveled to Bethlehem, the ancestral town of David (Joseph's forbear). But when they arrive, there is no room for them. Merton called the essay, "The Time of No Room" and explained how we do indeed, live in the same time, awaiting His return. Thomas Merton wrote: "We live in a time of no room, which is the time of the end. The time when everyone is obsessed with lack of time, lack of space, with saving time, conquering space, projecting into time and space the anguish produced within them by the technological furies of size, volume, quantity, speed, number, price, power, and acceleration." And he continued, "Into this world, this demented inn, in which there is absolutely no room for him at all, Christ has come uninvited. With those for whom there is no room, Christ is present in this world." We must remember that in today's reading Jesus is speaking to His flock of followers, and warning them of what is to come, what "time" it is they are approaching, indeed, what time is being fulfilled. Let us consider, then, the dismay of His followers and what they are to encounter and to endure, and think of ourselves as the extension of that flock. We still live in this time of upheaval, and lack of time, and wars and nations that rise and fall. We live in a world of the broken, in which He is so often forgotten, and those who love Him may suffer for doing so. As Advent approaches, let us make room for Christ - and recall that throughout these Gospels, those who would become His followers, as Thomas Merton wrote, are so often the ones for whom there is no room. From the Samaritan leper to the poor widow who gave all she had for the love of God, and so many others, time and again, Jesus finds the broken and cast away and they become His followers. Shall we remember the Child for whom there was no room? Let that be our Advent meditation for today - as we heed and remember His warning to not be deceived. He is here among us, in our midst, within us - for all who love Him.

Take heed that you not be deceived

Then, as some spoke of the temple, how it was adorned with beautiful stones and donations, He said, "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down."

So they asked Him, saying, "Teacher, but when will these things be? And what sign will there be when these things are about to take place?" And He said, "Take heed that you not be deceived. For many will come in My name, saying, 'I am He,' and, 'The time has drawn near.' Therefore do not go after them.

But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately." Then He said to them, "Nation will rise against nation, and kingdom against kingdom. And there will be great earthquakes in various places, and famines and pestilences, and there will be fearful sights and great signs from heaven.

But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name's sake. But it will turn out for you as an occasion for testimony. Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. And you will be hated by all for My name's sake. But not a hair of your head shall be lost. By your patience possess your souls."

- Luke 21:5-19

In yesterday's reading, Jesus posed a question to those who were quizzing Him (especially the scribes): "How can they say that the Christ is the Son of David?" He quoted from a psalm of David: "The LORD said to my Lord, 'Sit at My right hand, till I make Your enemies your footstool,'" and asked, "Therefore David calls Him 'Lord'; how he He then his Son?" Then Jesus spoke scathingly of the scribes' desire for the greatest places and public adoration, while they "devour widows' houses." He then pointed to those giving donations in the temple, the wealthy and a poor widow. She gave all she had out of the abundance of her love for God - and therefore gave the greatest contribution. See "The LORD said to my Lord" & the poor widow.

Then, as some spoke of the temple, how it was adorned with beautiful stones and donations, He said, "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down." My study bible notes: "In Luke, the discourse of Christ on the destruction of Jerusalem and the end of the age (vv. 5-38) occurs in the temple area and is addressed to the public. ... The Lord's warnings about the future are intended to alert people to live righteously in the present." I think it's also important that we note the context: Jesus has just finished pointing out to those listening to Him to beware of those who seek public acclaim, who love the best places and make a great show of their faith. He contrasted an impoverished widow with wealthy donors, claiming that her contribution was greatest, because it was all she had -- as my study bible put it, a gift given out of the abundance of her love for God. The great, beautiful, and extraordinarily impressive temple - that is temporal, after all, and soon will not be - is not a lasting monument to God but will fall to the forces of material power. (The siege of Jerusalem in A.D. 70, in which the temple will be destroyed.) To build a congregation of "living stones" (the faithful, who love God) is a lasting, indestructable monument of faith.

So they asked Him, saying, "Teacher, but when will these things be? And what sign will there be when these things are about to take place?" And He said, "Take heed that you not be deceived. For many will come in My name, saying, 'I am He,' and, 'The time has drawn near.' Therefore do not go after them." My study bible says, "Not to be deceived is the first caution Christians ought to heed when people talk about the signs of the end." Clearly, there has been speculation about the end times since the beginning of the Church. But, as my study bible points out, Jesus' first word of caution about such things is for the disciples not to be deceived. It is a kind of temptation, an open door, for those who would mislead - wolves in sheeps' clothing. He warns His flock, and we begin to grow to understand that our duty in the period following His death and Resurrection is to be alert, watchful, not to be deceived, and to live in faith.

"But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately." Then He said to them, "Nation will rise against nation, and kingdom against kingdom. And there will be great earthquakes in various places, and famines and pestilences, and there will be fearful sights and great signs from heaven." These words seem to be a combination of warnings about what will come in Jerusalem and in the times to come as we await His return. He tells us, we must remember, "Do not be terrified." These are things to expect, times to live through. But there is something more important.

"But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons. You will be brought before kings and rulers for My name's sake. But it will turn out for you as an occasion for testimony." My study bible notes, "Persecutions against Christians will provide them with opportunities to give testimony to their faith." Direct persecution of Christian believers is seen as an opportunity to witness, to give testimony. In all things, in the worst of the adversarial conditions, Christ sees an opportunity, the faithful are given the power of witnessing and testimony. But there is another important caution He adds.

"Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist. You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death. And you will be hated by all for My name's sake." We are not to seek to prepare even for this moment of persecution. In all things, Jesus seems to say, we are not to take time for worry, anxiety, pondering what may come. Rather, the Spirit will give us what is necessary, the words and speech and wisdom for testimony. Note that Jesus does not say persecution, and betrayals by those closest to us, and even death will not come. He promises the right Spirit for testimony that will not be shaken by any adversary. He even adds a warning, "And you will be hated by all for My name's sake." Far from military triumph, Jesus' Triumphal Entry into Jerusalem initiates the period to come for the faithful, of persecutions, of precarious times in the world, of betrayals -- but also of lasting testimony and witnessing and spiritual truth that will not be shaken, and that will withstand all the power of its enemies.

"But not a hair of your head shall be lost." My study bible teaches that this is an ancient expression meaning that not even death (v. 16) can harm a soul that is in God's hands. Elsewhere in Luke's Gospel, Jesus teaches that "the very hairs of your head are all numbered," signifying God's care and knowledge of each one. None of what we truly are will be lost, nothing.

"By your patience possess your souls." My study bible teaches, "Endurance assures a place for us in the kingdom of God (see 1 Cor. 9:24; Heb. 12:1)." How powerful these words are, if only to understand the mission with which Jesus is now entrusting His flock, His church. He is not promising them the expected victory of a political Messiah, far from it.

One can only wonder at the powerful faith of those who were His followers, that Jesus would trust that His words of warning are not going to scare them off - and that His death and crucifixion is not going to scatter them forever. Indeed, we know that the Apostles will be scattered, but that these warnings we read here today will be understood and followed. For two millenia the Church has suffered through persecutions and upheavals, in all parts of the world, too numerous to count. There are martyrs (which means "witnesses") to the faith we will never know anything about. In the past century alone, they number in the millions, and persecution continues. Throughout the centuries there have been "wars and commotions" and "earthquakes and famines and pestilences" and "fearful sights" and even "great signs from heaven" reported to us in Christian history - and we continue to watch and wait and endure. We need our "patience." And, it stands to reason, we must be prepared for opportunity to testify. In all things, Jesus counsels that we possess our souls, we are not to spend time in anxiety and worry, nor to ponder how we will testify, what we will say. There will be persecutions and the deepest betrayals. I know that I have readers in places where this reality is a daily threat, a present danger to their community, and I pray for them and I am grateful for them. I can only hope my words strengthen them and help to build that unbreakable bond of faith. Jesus prepares us here not for an easy time, but a time of courage and endurance and meaning and the power of witnessing, which gives us, in effect, a transcendent gift. Let us not forget the trust and powerful place He gives us as the faithful, as those with whom He shares His place as Redeemer, and His life as Jesus. Even the hairs on our heads are numbered with love, as He empties to us and asks us to be His brothers and sisters in this struggle of faith. The gift of life in abundance is not just about the eternal, but the here and now, in its elevation of our lives to those which are essential to this world and its Creator, and through whom the testimony of faith prevails against all adversaries, as a Church of "living stones."

"The LORD said to my Lord" & the poor widow

And He said to them, "How can they say that the Christ is the Son of David? Now David himself said in the Book of Psalms:

'The LORD said to my Lord,

"Sit at My right hand,

Till I make Your enemies your footstool."'

"Therefore David calls Him 'Lord'; how he He then his Son?"

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation."

And he looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."

- Luke 20:41-21:4

In yesterday's reading, we read of the continuing efforts to trap Jesus. He is teaching in the temple at Jerusalem, and various elements of the leadership question Him. Yesterday, we read of a question by the Saduccees, a high priestly and landowning class. They did not believe in resurrection, and so posed a question designed to trap Jesus - a woman was married in sequence to seven brothers, but none had children. In the resurrection, whose wife will she be? Jesus taught that they had it quite wrong: in the resurrection all things will change - those of "that age" will be equal to the angels, neither marrying nor given in marriage, nor will they die. Jesus then cited Moses in the passage of the burning bush, who called the Lord "the God of Abraham, Isaac and Jacob. For He is not the God of the dead but of the living, for all live to Him."

And He said to them, "How can they say that the Christ is the Son of David? Now David himself said in the Book of Psalms: 'The LORD said to my Lord, "Sit at My right hand . . ." My study bible has a note here: "The first reference to the LORD applies to God the Father, the second to Christ -- whom David, the writer of this Psalm, calls my Lord." This is another question Jesus poses in order to quiz His quizzers - the leadership of the temple, which includes the scribes who are experts in Scripture. He is, in this sense, turning the tables on them, challenging their education and understanding, while at the same time He seeks to open their eyes to His presence. We recall that the initial quizzing of Jesus began with the leadership challenging Him as to His authority to cleanse the temple, something only a Messiah could rightfully do.

'". . .Till I make Your enemies your footstool."' Therefore David calls Him 'Lord'; how he He then his Son?" My study bible notes, "The riddle has its solution in that the Messiah is David's Son in His humanity, yet David calls Him Lord in His eternal deity." So we are creeping into the territory of mystery (appropriate to a riddle posed to the temple leadership, particularly the scribes), and the understanding of Jesus' nature as both a Son of David and Son of God. In yesterday's reading, Jesus opened their eyes to the transformed nature of human beings who become sons of God in the resurrection. Here, He draws their minds further toward mysteries of spiritual reality they do not understand. And, in so doing, He has shown that His understanding of Scripture surpasses theirs -- so much for questions about His authority, and His credentials for teaching.

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers. These will receive greater condemnation." This is certainly a bold act! In the hearing of all the people, Jesus speaks to His disciples scathingly about the scribes whom He's just engaged in a Scriptural riddle. Jesus pronounces judgment! My study bible notes here, "These verses criticize the scribes, a professional class of teachers and experts in Mosaic Law, for glorying in their influential roles while practicing injustice." Jesus is teaching us the ties between the desire for worldly glory, and the failure to understand not only the Law and the Scriptures in which they are experts, but also the practice of God's Law, and God's love.

And he looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. My study bible says here, "A mite: a Jewish copper coin of the lowest value, like a penny. Yet this sacrificial offering by the poor widow is praised by Christ. The value of a gift derives from the spirit in which it is given. A gift that seeks recognition loses spiritual value; a gift made from the heart gains immense value."

So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had." At first glance, we might suspect that Jesus is speaking about the amount or percentage of our income we give. But I'm so glad that my study bible points out (in the note just above) that the gift is a gift of great love, given with all her heart. The wealthy, who give for show, are in comparison with the scribes "who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers." Seeking the praise of men rather than the praise of God shows a shortfall in love of God. So truly, Jesus is teaching here about those who are close to God, who truly love God with all their heart, and soul and mind and strength -- and the poor widow comes out above them on in that perspective. We recall the cleansing of the temple: it was the buyers and sellers of animals who profited from the sale of the "better animals" by the wealthiest at the Passover, which the poor could not afford.

In today's lectionary readings, we also have included verses from St. Paul's First Letter to the Thessalonians. In chapter 4, verses 7 & 8, Paul writes, "For God did not call us to uncleanness, but in holiness. Therefore he who rejects this does not reject man, but God, who has also given us His Holy Spirit." Let us consider then the concept of holiness, and what this means in terms of the contrast between the poor widow, above, and the scribes and the wealthy who are concerned with show - with the opinions of others that reflect back upon them. This command for holiness cited by St. Paul comes from Leviticus 11:44, which is also placed in commands about "cleanliness:" "For I am the Lord your God. You shall therefore sanctify yourselves, and you shall be holy; for I, the Lord your God, am holy." This is something the scribes, experts in the Law, should know but fail to put into practice. We are not called to worldly perfection, therefore, but to sanctification and holiness. Holiness connotes the act of setting apart something for God. In our role as those who love God, it is we who therefore seek to put "right-relatedness" to God by understanding that all is God's creation, all is in God's image, and therefore we give ourselves, our lives and all we know to God. Therefore to truly love with all our heart, soul, mind and strength is to set ourselves apart for God, to return that which is God's to God. The Holy Spirit, working in us to create sanctification, draws us more and more deeply into holiness; indeed, it is the Trinity that works in us to draw our lives more and more into this union of love, or a state of holiness. This Christmas, there is deep concern socially with gift-giving and comparison. Let us remember, then, what it is to be His disciples, to be called to holiness. It is all about love and relationship; the measure of love - and holiness - is in the heart. How do you measure that? We turn all things back to our Creator, and redeem the world together with our Redeemer. Remember love and holiness, and the sanctification to which we are called, with the help of God at work within us, and among us. The Lord whose enemies will be made His footstool is the knower of the heart, and it is the poor widow He sees as the greatest giver of all.

For He is not the God of the dead but of the living, for all live to Him

Then some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, saying: "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother. Now there were seven brothers. And the first took a wife, and died without children. And the second took her as wife, and he died childless. Then the third took her, and in like manner the seven also; and they left no children, and died. Last of all the woman died also. Therefore, in the resurrection, whose wife does she become? For all seven had her as wife." Jesus answered and said to them, "The sons of this age marry and are given in marriage. But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection. But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.' For He is not the God of the dead but of the living, for all live to Him." Then some of the scribes answered and said, "Teacher, You have spoken well." But after that they dared not question Him anymore.

- Luke 20:27-40

In yesterday's reading, Jesus was questioned by those who seek to trap Him. He was asked, "Is it lawful for us to pay taxes to Caesar or not?" Jesus asked to be shown a Roman coin. He then asked, "Whose image and inscription is on it?" The reply came, "Caesar's." Jesus taught, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."

My study bible has a note on today's entire passage: "The Sadducees: the high priestly and landowning class which controlled the temple and the Jewish Council. In a striking difference with the Pharisees, the Sadducees rejected the resurrection of the dead and they came to Christ to dispute it. Jesus' answer is concise and irrefutable. Since God is not the God of the dead but of the living, both those who are physically alive and those who are deceased, such as Abraham, Isaac, and Jacob, all live to Him (vv. 37, 38)."

I think this story is important for a number of reasons, and I'd like to focus on the glimpses it gives us of another reality which Christ brings to us through His answer. Then some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, saying: "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother." We first consider the worldly perspective and the essential importance of offspring to continue lineage, family, heritage. We understand this question to be given by those who do not believe in resurrection - so for them, this worldly perspective is all-important, the central focus of religious life.

"Now there were seven brothers. And the first took a wife, and died without children. And the second took her as wife, and he died childless. Then the third took her, and in like manner the seven also; and they left no children, and died. Last of all the woman died also. Therefore, in the resurrection, whose wife does she become? For all seven had her as wife." The central question here remains a question of property, family name, lineage and heritage. Whose wife is she? To which brother does she belong? We remember that this is a question posed by those who do not believe in resurrection -- it is a question from a worldly perspective which is challenging One who is teaching resurrection.

Jesus answered and said to them, "The sons of this age marry and are given in marriage. But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection." Jesus gives us His perspective, and the perspective of the eternal kingdom. No longer are there concerns of property, lineage, inheritance - nor even the necessity for offspring stemming from these concerns. In "that age" - the nature of an eternal kingdom - no one marries or is given in marriage, all concerns of property, lineage, inheritance are gone. In fact, all understanding of the necessities of life and continuation are completely shifted: no one dies. There is eternal life. They are "equal to the angels and are sons of God, being sons of the resurrection." The implications of this statement are remarkable, and we can only ponder what it is to be equal to the angels and sons of God. But the promise is clear: not only is life altered, unimaginably, and the nature of time, but our very being is shifted into a different sort of status, with implications for what the duties and life in that kingdom will be for those who are of "that age," sons of the resurrection.

But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.' For He is not the God of the dead but of the living, for all live to Him." Then some of the scribes answered and said, "Teacher, You have spoken well." But after that they dared not question Him anymore. For the experts on the Law, Jesus turns to Moses, to explain the hints of this kingdom and "this age" of the resurrection that are already there in Scripture. "The God of Abraham, the God of Isaac, and the God of Jacob" is an eternal, ever-present God, with an ever-present reality that is part of the life of Abraham, Isaac and Jacob, who are not merely deceased (our perspective) but who live in that God. Therefore Moses himself has given us glimpses of this eternal life, this communion of saints, in which all live and are eternally present. Even Moses has understood that "He is not the God of the dead but of the living, for all live to Him." We recall that Jesus sent out His apostles, telling them to preach, "The kingdom of heaven has come near." So, this very present glimpse of the kingdom, which Jesus preaches and embodies, is itself the presence and reality of God - and that which we must consider present to us, even "in our midst" and as we live life in our worldly perspective of "this age."

As Advent comes to us, we have a sense of the light dawning, coming into our lives. This story today is in a sense the perfect teaching for Advent, as we are to understand the reality of this kingdom breaking through "in our midst" - and its presence to us. That dawning light reminds us that something is coming to bring the kingdom and its entire reality to us, to be in our midst, among us, within us. So, how do you think of Advent at this time? If it is not to make that kingdom more real, more powerful, more present, I do not know what the purpose is. What is the nature of life itself, life abundantly, He brings? He gives us the perspective we need in order to understand more fully our lives, our natures, and the things for which we are destined and capable. We are to be "equal to the angels," "sons of God." The incredible impact of this light is its gift of life in abundance, and the brilliant honor to creation - and we human beings - that this story lifts us into. The God of the living teaches us about an eternal communion, eternal life, freeing us from the slavery of death and all it stands for in our worldly perspective. What does this light mean to you? How does it break through into your life and teach you about what you are capable of being, of living to? In the communion of saints, we have life - abundantly - to call upon to help us through. How does the kingdom's light break through to you?

Render therefore to Caesar the things that are Caesar's, and to God the things that are God's

And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people--for they knew He had spoken this parable against them.

So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor. Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth. "Is it lawful for us to pay taxes to Caesar or not?" But He perceived their craftiness, and said to them, "Why do you test Me? Show Me a denarius. Whose image and inscription does it have?" They answered and said, "Caesar's." And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." But they could not catch Him in His words in the presence of the people. And they marveled at His answer and kept silent.

- Luke 20:19-26

In yesterday's reading, Jesus told the parable of the Wicked Vineyard Tenants -- of those left in charge of a vineyard while the owner is absent. The tenants, the vinedressers, refuse to give some of the fruit to a servant of the owner at the vintage time. They instead beat the servant, and then did the same for other servants that followed. The owner decided to send his beloved son, thinking the vinedressers would respect him. Instead, the vinedressers plotted to take the inheritance, and kill the son in order to do so. What then will the owner do, Jesus said, but give the vineyard to others? This parable was given to the religious leadership who are plotting to trap Jesus, and they reply, "Certainly not!" Jesus then tells them, "What then is this that is written: 'The stone which the builders rejected has become the chief cornerstone'? Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."

And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people--for they knew He had spoken this parable against them. This verse refers to the parable of yesterday's reading, noted above. The chief priests and scribes fear the people who eagerly wish to hear Jesus preach in the temple. We also know the leadership fear the people's faith that John the Baptist was a prophet, and for this reason could not openly criticize John's authority to baptise when challenged by Jesus. So, we get a sense of the ruling classes, especially the religious authority, afraid for their positions, and of the popularity of John and Jesus, who are not of the established religious leadership, with the people. So the leadership plot secretly to trap Jesus.

So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor. Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth. "Is it lawful for us to pay taxes to Caesar or not?" But He perceived their craftiness, and said to them, "Why do you test Me? Show Me a denarius. Whose image and inscription does it have?" They answered and said, "Caesar's." And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." But they could not catch Him in His words in the presence of the people. And they marveled at His answer and kept silent. My study bible has a note that applies to the whole of this passage: "The question on Roman taxation is designed to trap Jesus between the Roman government and the Jewish people. A 'yes' would turn the people against Him. A 'no' would bring a charge of treason by the Roman governor. His answer defeats their cunning, and shows that no conflict need exist between civic and religious duties. Christians can render the state its due while serving God. As the coin bears the image of the emperor and is properly paid to him, so each person bears the image of God and belongs to Him. Conflict arises when the state demands of Christians what belongs only to God."

It is the image on the coin that is of great significance here. We know that Jesus has cleansed the temple, throwing out those who buy and sell animals, and (we know from other Gospels) that this included the money changers as well. It is for this action that Jesus is being challenged as to His authority in the first place, as this cleansing of the temple is a messianic act. The money changers exchanged foreign coins for temple currency; that is, currency acceptable in the temple for donation and the purchase of animals for sacrifice. At the time of the Passover, many Jews and proselytes came not only from all regions of Palestine but from all over the diaspora and would need the services of the money changers - quite a profitable activity for the temple. The Roman coin, of course, has the image of Caesar on it, who was worshiped as a god by decree of the state. So Jesus is slyly pointing also to their hypocrisy: they exchange coin for currency use in the temple by those who come for the Passover, while they freely make use of the Roman coin themselves. Yet, as my study bible points out, we are all created "in the image of God." Therefore, as human beings, we bear within ourselves the image of God. Those who would be the children of God then, who act "in His name," are those who keep in mind always the commandments -- the love of God with all one's heart and soul and mind and strength, and love of neighbor. So, where is Jesus leading them, but back to the affairs of the heart, where spiritual understanding and perception reside? He is also pointing them back to Himself, in His role as Messiah - what is it that belongs to God? The parable of the vinedressers in yesterday's reading is also reflected here: who owns the vineyard, and who would steal it and keep the fruits for themselves? Who destroys the prophets and kills the son for the sake of greed? Let us consider then, what it is to bear the image of God, and how that renders our loyalties of the heart to our Father -- and what that means for those who cannot accept the reality of that kingdom in the heart. If the whole world and all of us in it are created "in God's image," then it gives us a greater incentive for giving up the things that pain us, and the people who annoy or hurt us, to God. And we ask how to walk in the Way God offers through the world. It's good instruction, and a good lesson, on so many levels for all of us.