Behold the Lamb of God!

The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world! This is He of whom I said, 'After me comes a Man who is preferred before me, for He was before me.' I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water." And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.' And I have seen and testified that this is the Son of God."

Again, the next day, John stood with two of his disciples. And looking at Jesus as He walked, he said, "Behold the Lamb of God!" The two disciples heard him speak, and they followed Jesus. Then Jesus turned, and seeing them following, said to them, "What do you seek?" They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?" He said to them, "Come and see." They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour). One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated, the Christ). And he brought him to Jesus. Now when Jesus looked at him, He said, "You are Simon the son of Jonah. You shall be called Cephas" (which is translated, A Stone).

- John 1:29-42

In yesterday's reading, we read about John the Baptist's ministry. Priests and Levites were sent from Jerusalem to ask him, "Who are you?" He confessed, and did not deny, but confessed, "I am not the Christ." They asked if he was Elijah, or the Prophet -- figures expected to return. He said he was not, but rather, "I am 'The voice of one crying in the wilderness, "Make straight the way of the LORD," ' as the prophet Isaiah said." The inquirers were sent by the Pharisees, and they said, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?" John answered them, saying, "I baptize with water, but there stands One among you whom you do not know. It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose."

The next day John saw Jesus coming toward him, and said, "Behold! The Lamb of God who takes away the sin of the world! This is He of whom I said, 'After me comes a Man who is preferred before me, for He was before me.' I did not know Him; but that He should be revealed to Israel, therefore I came baptizing with water." My study bible says, "John's naming Jesus publicly as the Lamb of God recalls Isaiah's 'Servant of God' who dies for the transgressions of His people (Is. 53:4-12). Christ, the true Paschal Lamb, offers Himself for our deliverance from darkness and death (1 Pet. 1:18-19)." He was before me once again indicates the timeless nature of Logos, the divine. John the Baptist's testimony is that of a prophet: he did not know Him in His divinity, but that He should be revealed to Israel. Therefore John baptizes with water and not the Spirit; only Christ will do that.

And John bore witness, saying, "I saw the Spirit descending from heaven like a dove, and He remained upon Him. I did not know Him, but He who sent me to baptize with water said to me, 'Upon whom you see the Spirit descending, and remaining on Him, this is He who baptizes with the Holy Spirit.' And I have seen and testified that this is the Son of God." The Baptist gives his testimony. The One who sent him to baptize told him of the sign he would see of the Christ. His prophecy is fulfilled; the purpose of his baptism of repentance is revealed. My study bible tells us, "The Spirit remained upon Him because Christ possesses the Holy Spirit in His fullness."

Again, the next day, John stood with two of his disciples. And looking at Jesus as He walked, he said, "Behold the Lamb of God!" The two disciples heard him speak, and they followed Jesus. Then Jesus turned, and seeing them following, said to them, "What do you seek?" I think it's kind of remarkable that these are the first words of Jesus to His future disciples. Here we see the transition from the ministry of the Baptist to the ministry of Christ. Jesus draws them out in conversation. There's no command here, just a question. In John's Gospel we will read later on of Jesus' personable nature, how He engages with people and draws them into dialogue, prompting their faith. Here, He asks them directly to tell Him what they want, or more specifically, what they are looking for.

They said to Him, "Rabbi" (which is to say, when translated, Teacher), "where are You staying?" He said to them, "Come and see." They came and saw where He was staying, and remained with Him that day (now it was about the tenth hour). "Come and see" is yet another invitation. He draws them into relationship, but there also is an election in their hearts, on their side. This isn't a Man who leads like a conquering Caesar, but the Lamb of God, whose yoke is easy and whose burden is light. The tenth hour is 4:00 P.M.

One of the two who heard John speak, and followed Him, was Andrew, Simon Peter's brother. He first found his own brother Simon, and said to him, "We have found the Messiah" (which is translated, the Christ). And he brought him to Jesus. Now when Jesus looked at him, He said, "You are Simon the son of Jonah. You shall be called Cephas" (which is translated, A Stone). My study bible points out that Jesus' first disciples had been followers of John the Baptist. "They were (1) Andrew; (2) an unnamed disciple, probably the author of this Gospel; (3) Andrew's brother, Simon, given the name Cephas, which is the equivalent to the Greek 'Peter,' meaning 'rock.'" In tomorrow's reading, we'll get to the next disciples. This is the third day described in John's Gospel: the first was when John the Baptist witnessed to Jesus in the presence of the leadership, the second when he spoke to his own disciples.

In today's reading, we're introduced to the various personalities that populate Jesus' ministry: John the Baptist, the interaction with the Pharisees and those sent by them, John's disciples Andrew and Peter, and another anonymous disciple, by tradition the author of this Gospel, John Zebedee, who doesn't name himself. In John the Evangelist we have a man writing who has thoroughly known this ministry and all its characters, a witness to so much by the time of its writing. And John gives us personae, personality. Through so many hints, we read of his sharing of his experience with all of these people; he's writing the Gospel many years later, after a life of preaching and experience, and caring for Jesus' mother. So as we go through this Gospel, we will find hints of John's knowledge of each of these people and the interactions of their personalities. Already in the speaking of Jesus we see His style of engagement, Jesus' communication with others. John will teach us about relationships. He's already taught us about the Divine in the Prologue, Logos, and here we begin to understand the ministry of Jesus, those whom He chooses and how it happens. But it is a story about relationships, and ultimately about love (see John's Epistle here).

I am "The voice of one crying in the wilderness: 'Make straight the way of the Lord'"

Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask Him, "Who are you?" He confessed, and did not deny, but confessed, "I am not the Christ." And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the Prophet?" And he answered, "No." Then they said to him, "Who are you, that we may give an answer to those who sent us? What do you say about yourself?" He said: "I am

'The voice of one crying in the wilderness:

"Make straight the way of the LORD," '

as the prophet Isaiah said."

Now those who were sent were from the Pharisees. And they asked him, saying, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?" John answered them, saying, "I baptize with water, but there stands One among you whom you do not know. It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose." These things were done in Bethabara beyond the Jordan, where John was baptizing.

- John 1:19-28

In yesterday's reading, we began readings in the Gospel of John. John is known as the Theologian in the East, and so we are introduced to the true divine nature of Christ. In his prologue to the Gospel, we are told that in the beginning, the Word was with God, and the Word was God. . . . All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it. John the Baptist bore witness to the Light. This is the Light that gives light to all people coming into the world - but the world did not know Him, nor did His own receive Him. But as many as received Him, to them he gave the right to become children of God, to those who believe in His name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John wrote, "And the Word became flesh and dwelt among us, and we behold His glory, the glory as of the only begotten of the Father, full of grace and truth." John the Baptist said, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.' " The Evangelist writes, "And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him."

Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask Him, "Who are you?" He confessed, and did not deny, but confessed, "I am not the Christ." We begin with a kind of inquisition, and it sets the tone for what is to come with Jesus and His ministry. John the Baptist is a towering figure in his time and place, with many disciples and followers, among them the earliest disciples of Jesus. So the religious authorities send people to inquire of him: "Who are you?" John's humility is the hallmark characterization of his dynamic personality: "I am not the Christ," the Messiah, the Anointed One all are awaiting.

And they asked him, "What then? Are you Elijah?" He said, "I am not." "Are you the Prophet?" And he answered, "No." My study bible notes, "The Baptist is a prophet, but not the Prophet, the messianic Moses-like figure expected by the Jews (Deut. 18:15, 18)."

Then they said to him, "Who are you, that we may give an answer to those who sent us? What do you say about yourself?" He said: "I am 'The voice of one crying in the wilderness: "Make straight the way of the LORD," 'as the prophet Isaiah said." John comes to prepare everyone for the One who is coming. He knows the time, he anticipates what is to happen -- his ministry will lead others to Christ.

Now those who were sent were from the Pharisees. And they asked him, saying, "Why then do you baptize if you are not the Christ, nor Elijah, nor the Prophet?" John answered them, saying, "I baptize with water, but there stands One among you whom you do not know. It is He who, coming after me, is preferred before me, whose sandal strap I am not worthy to loose." These things were done in Bethabara beyond the Jordan, where John was baptizing. Bethabara is also Bethany, the place where Jesus' close friends, the family of brother and sisters Lazarus, Mary and Martha live. My study bible says of the Pharisees, they "refuse to repent. They see neither Jesus as the light nor the Father whom He revealed (8:19). Practicing external religion, they lack inward enlightenment. . . . John baptizes with water as a sign of repentance, but baptism with the Spirit can come only through Christ."

Let us view this scene for ourselves, from our perspective. John is baptizing with water. Everyone is coming to him. He's baptizing a baptism of repentance, in preparation for Christ, the One "whose sandal strap he's not worthy to loose." John in his lifetime was widely revered as a holy man by the people; his ministry was a kind of sensation in a time when people were looking to the promised Messiah for deliverance. But not to the Pharisees. They just can't see it. They're a part of a structure that regulates, and oversees, and John's a kind of wild card. Indeed, we know about his wild appearance from other descriptions in the Gospels. He preaches in the desert, the wilderness, where he makes his home. John is ultimately an outsider, and radically so. His humility in sharp contrast to the Pharisees whom we know from the Gospels, his radical commitment to service, his deference to Christ -- all these teach us about John the Baptist. He's a figure of whom, at the very least, it can be said as Jesus will say of Nathanael, he's "an Israelite indeed, in whom there is no guile." Widely commanding respect and reverence in his own time, John comes to us today as an example of service, a commitment to God that knows no other commitments. He's the prophet that will end the Old Testament prophets, and the greatest of them. Jesus will call him the one who returned in the spirit of Elijah. God's work can never be contained. John is a prime example of how God may come to us, the wildness of the Holy Spirit. In a time when all is codified, regulated and restricted, the Holy Spirit comes to us through John, and breathes out upon all who can hear the power of the One who is to come. Can we hear him?

And the Word became flesh and dwelt among us

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.

There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light.

That was the true Light which gives light to every man coming into the world. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him. But as many as received Him, to them he gave the right to become children of God, to those who believe in His name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

And the Word became flesh and dwelt among us, and we behold His glory, the glory as of the only begotten of the Father, full of grace and truth. John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.' " And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.

- John 1:1-18

Today, we begin readings from the Gospel of John. We have just finished the Gospel of Matthew. On Saturday we read that the chief priests and elders gave money to the soldiers at Jesus' tomb, saying, soldiers, "Tell them, 'His disciples came at night and stole Him away while we slept.' And if this comes to the governor's ears, we will appease him and make you secure." Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." Amen.

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In the final reading from Matthew, Jesus' last words are to teach us all that He is always with us, ever-present. My study bible pointed out that this teaching denoted not a beginning nor an end to that presence, but that this power of the Resurrection was something always with us. Here, in the beginning was the Word teaches us that there was never a time when the Word was not. My study bible says that "it's an existence without reference to a starting point." Word is Logos in the Greek, signifying "wisdom and reason as well as word: the Creator." Creation is logikos in Greek, participating in the divine Word. A note also tells us, helpfully, that the Old Testament prophets saw the Word of God as the presence of the Lord.

In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it. My study bible says, "By seeing and participating in Christ's life believers become light and children of light (12:36). Moses saw this light in the burning bush (Ex. 3:2), Isaiah saw it in his heavenly vision (Is. 6:1-5), and Peter, James and John saw it on the Mount of Transfiguration (Matt. 17:2). In the Divine Liturgy at Easter, light breaks forth from the night at the proclamation of the Resurrection: "Come, take light from the light that is never overtaken by night." Only God has life in Himself, and this is the source of life and enlightenment. The darkness is that which refuses to accept the light, to receive it -- and actively opposes it. Again, my study bible has a helpful note here: "Though the world has embraced darkness, the Word freely offers light to all. . . . Darkness will oppose the light, yet cannot defeat the light." In the Greek, the word for comprehend has similar meanings to the English word. "Comprehend" can mean both to understand and to overtake something.

There was a man sent from God, whose name was John. This man came for a witness, to bear witness of the Light, that all through him might believe. He was not that Light, but was sent to bear witness of that Light. John the Evangelist speaks of John the Baptist. John the Baptist is the herald of the Kingdom, the Forerunner, bearing witness of what is to come. He is the last of the Old Testament style prophets. To believe in the Greek is to trust, and implies relationship, participation.

That was the true Light which gives light to every man coming into the world. He was in the world, and the world was made through Him, and the world did not know Him. He came to His own, and His own did not receive Him. My study bible says, "The true Light, Jesus Christ, enlightens every person, but the world refuses to receive and live in this light, and does not know Him." Most of His own people did not receive Him.

But as many as received Him, to them he gave the right to become children of God, to those who believe in His name; who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. By faith, we can participate in the life of God. All that is "in His name" is in His Kingdom, in some sense a part of the presence of His Person. My study bible says, "This is a gift, not an inalienable right. Those who receive Christ are given His power, His grace, to become children of God -- no longer servants, but friends of Christ (15:15). . . . divine sonship is a gift of grace through faith . . Whether we are of a privileged race or not, we are born into the family of God and saved not by 'the faith of our fathers,' but by our own faith in Christ. His name: His identity, the Word, the Son of God, the Messiah and Savior, who in His humanity is called Jesus. To believe means to trust oneself completely to Him: who He is, what He does, what He teaches."

And the Word became flesh and dwelt among us, and we behold His glory, the glory as of the only begotten of the Father, full of grace and truth. John bore witness of Him and cried out, saying, "This was He of whom I said, 'He who comes after me is preferred before me, for He was before me.' " And of His fullness we have all received, and grace for grace. For the law was given through Moses, but grace and truth came through Jesus Christ. No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him. Jesus Christ was the Word became flesh and dwelt among us. John the Evangelist was himself a witness, one of the apostles who saw His Transfiguration (which is celebrated today in the Eastern Church), His good friend who became the second son to Mary. As witness John can tell us of the grace and truth of the person who was Jesus. Jesus was Christ Incarnate - the Son, fully divine, became fully human. Only He could reveal God to us from His full experience and understanding.

And the word became flesh and dwelt among us . . . The Greek for "dwelt" is the verb "to tabernacle." It also means "to tent." Another note tells us something significant: "We are the disciples, the people of God, pilgrims in this transient world. In the Old Testament, God's glory, His radiant power, dwelt ("tabernacled") in the temple. Here, the eternal Word in His divine glory comes to dwell in the midst of humanity through the Incarnation." So we begin the Gospel of John. John, by tradition John Zebedee, disciple to Jesus, one of the "sons of Thunder" with his brother James, has been through life as a friend to Jesus, a disciple, one of His inner circle, second son to Mary His mother -- and then through exile and the terrible persecution that was to come to the Church. John gives us His special insights, and is called Theologian in the Eastern Church, one of only a handful to bear the title. In his prologue, he introduces us to Christ, God made flesh who dwelt among us, of whom John the Baptist bore witness. John's Prologue gives us a number of ways in which we may know Christ, His name, who He is, as well as through His light, through our faith. So the question might be today, thinking about all these things that Jesus is, how do you know God? Is God the Light for you? Is He the Christ, the Son? Is He Jesus, son of Mary? Is He brother, Teacher, friend? In all these ways we can know Him. He dwelt among us. How do you dwell in His glory, and His radiant light? As His divine nature became human, so our human nature can also - through participation in Him in faith - become imbued with the divine, "godlike without ceasing to be human," as my study bible puts it. John knew Him in so many ways. Today he introduces us to the ways in which we can know Him too.

"I am with you always, even to the end of the age"

Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.' And if this comes to the governor's ears, we will appease him and make you secure." So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." Amen.

- Matthew 28:11-20

In yesterday's reading, we read about the events at the tomb on the first day of the week, the day after the Sabbath. Mary Magdalene and the other Mary came to see the tomb. There was a great earthquake, for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing was as white as snow. The guards were terrified. The angel said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay. And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him. Behold, I have told you." The women ran with great joy to tell the disciples, but on the way Jesus met them, saying, "Rejoice!" So they came and held Him by the feet and worshiped Him. Then Jesus said to them, "Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me."

Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.' And if this comes to the governor's ears, we will appease him and make you secure." So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day. The Gospel tells us once again about truth and manipulation, a life based around appearances versus the acceptance of truth. Whatever we may say about this story, it serves once again as an example of what Jesus condemned the most: the hypocrisy of living through manipulation of appearances, and the lawlessness that lives in anyone who "loves and makes a lie," who cannot love truth.

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth." My study bible says, "This is the terminology of exaltation and glorification. It manifests the power of His resurrection, and the authority to bring human beings back to life." Jesus is now the Risen Christ, the almighty. This is the fruit of the "grain of wheat fallen into the ground." It is a universal fruit, a yield of cosmic proportion.

"Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you." My study bible tells us here that "if we observe this context for the Lord's command to make disciples of all the nations and to baptize them in the name of the Father and of the Son and of the Holy Spirit, we see that making disciples cannot be done in the strength of man, but only in the power of God. The reality of the Resurrection refers not only to its historicity, apostolic witness, and necessity for faith, but also to its power in our Christian life and mission. The resurrected Son of God, living in us and energizing us, makes possible the salvation of all." In this message, Christ teaches His disciples what they must now do. It's the time in which we await His return, and we have a job to do if we are His disciples. There's really no limit to this teaching, this commandment that Jesus gives. There's no limitation on "make disciples of all nations." There's also no limit on "all things" -- Jesus' words and teachings can't really be taken out of context. We can't have the message of one command or another, one teaching or another, without the full context of His messages of love and comfort, and of His sacrifice nor His Resurrection. All are a part of the package we inherit, and we learn, in which we all share. Lest we doubt, the power that is behind all these things and these commands the disciples are given isn't limited to the ministry alone, but consists of Father, Son and Holy Spirit. In this baptism, which immerses us in a spiritual death and Resurrection, we are claimed for the cosmic powers that rule this Kingdom: Father, Son and Spirit.

"And lo, I am with you always, even to the end of the age." Amen. Here's the promise, the personal promise Jesus gives them and us. My study bible teaches us: "By saying He is with you always, Jesus means His Resurrection is neither of the past, nor of the future. It is always present in our lives through the Holy Spirit. We know Him directly, here and now, in the present, as our Savior and our Friend. To the end of the age does not by any means imply that we are to be separated from Him after that great consummation. He is with us now, and ever, and unto the ages of ages. Amen."

So we end the Gospel of Matthew. It began with a genealogy, giving us a picture of the history of Israel. All hope is in this Messiah. But He comes to us as a Messiah not only for Israel but for all the world, for the "people of God." Here His command teaches us what that means, that there is no limit on discipleship nor on ministry, that all the cosmic powers of heaven are within this ministry and this baptism of those who would be God's people, that all things He taught and commanded are a part of discipleship. Jesus is risen to a cosmic reality, the fullness of a Kingdom, within which we live and work and have life, within which there is ministry and discipleship -- and there is no limit to this discipleship nor this ministry. That's really simple, isn't it? There is no limit to this ministry of what we might do, where we might go, what we might learn of His commandments and teachings for ourselves and for our lives. So, if you look about today for what it is that you are called to do, remember this: that in this teaching is all the power of Father and Son and Spirit, and in the fullness of this Kingdom is all authority in heaven and on earth. When you turn to Christ, who is with us always, even unto the end of the age, remember what and to Whom you turn. You turn to that which is unlimited, to that which unblocks every path, sets all who would be free out of every spiritual prison, claims for itself all the disciples of every nation who would be part of the Kingdom of God. When you ask, "What do I do?" remember the Power you are asking, the unlimited power at work in the answer you may be given. "And lo, I am with you always, even to the end of the age." His love is always with us.

His countenance was like lightning, and his clothing was as white as snow

White Angel at the tomb (detail); Mileseva Monastery, Serbia; 1230 A.D.

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

- Matthew 28:1-10

Yesterday, we read about the many women who watched from afar, when Jesus was crucified. They had been with Him, ministering to Him, and followed Him from Galilee. Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons. Joseph of Arimathea, a wealthy man, went to Pilate and asked for Jesus' body. He placed it in a new tomb hewn from rock. Jesus body was wrapped in linen, and Joseph placed a large stone at the door of the tomb, and left. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb. The next day was the Day of Preparation. The chief priests and Pharisees came to Pilate, and said, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.' Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first." Pilate said to them, "You have a guard; go your way, make it as secure as you know how." So they went and made the tomb secure, sealing the stone and setting the guard.

Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb. After the Sabbath rest, it is the first day of the week. Just at dawn, this first day begins with Mary Magdalene and the other Mary coming again to the tomb. It is a "first day" for so many reasons!

And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing was as white as snow. My study bible says, "The earthquake is a sign of Jesus' great victory over death, pointing to the general resurrection. Neither the earthquake nor the moving of the stone expedites Jesus' Resurrection; they are signs for the benefit of the women and the soldiers." Just as we read of the tearing of the veil of the temple in two, from top to bottom, the earthquake and the splitting of rocks, and opened graves at Jesus' death, so here there are great signs of the power of heaven over the earth. Something here is being revealed, something new. The tremendous light of the angel's countenance, the brightness of his clothing, all teach us about this extra-worldly power being revealed in the world. Sitting on the stone "door" of the tomb is a great symbol, a herald of God's power over death.

And the guards shook for fear of him, and became like dead men. But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay. And go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him. Behold, I have told you." The guards are terrified, but the angel has a message for the women. (Angelos, the Greek word from which we derive the English word angel, means "messenger".) My study bible points out that it is these two women who are the first witnesses "to the most amazing event in all history: the empty tomb, the first firm evidence of the Resurrection."

So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word. And as they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!" So they came and held Him by the feet and worshiped Him. Then Jesus said to them, "Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me." My study bible says, "Rejoice is the first word of the risen Christ, a common greeting here filled with great blessing." It is the greeting of Gabriel to Mary at the Annunciation as well: the first words heralding Jesus' life in the world is also Jesus' first word as Risen Christ. These women, called Apostles to the Apostles, will be the message bearers to the rest of them. They are the first ones to see the Risen Christ.

The return to Galilee is an interesting thing to ponder. This is where it all began, His ministry, where the women are from, where the disciples, "His brethren" are from. It is the first day, an image reflecting the First Day to which we look forward, a herald, a taste of the reality bringing itself to fullness. The Resurrection, the Risen Christ, initiates an age, but it is an age which, in its fullness, is the end of time, an end which will be the Day of the fullness of the Kingdom. But this first day, heralded by an angel in bright white whose countenance is as lightning, is the first day of the Church, to my mind. It's born in the angel's message, in the power of love that sent him, in the "Rejoice" in the word of Jesus who has truly given Himself to us as that which holds power over death. The Church is born in the first day of that which will be fulfilled in the Day that we await. Each time we taste of the power of the Lord in any form, we participate in that Day whose fullness we look forward to. So these women here on the first day are treated to the great Light in the angel and in the risen Christ. How does God greet you with the word of Rejoice? In prayer we may find our lives uplifted, the heart refreshed, in the midst even of chaos and calamity, a sense of peace and hope, the comfort of the way forward -- a light leading us toward and through. Jesus' Rejoice comes to lead them home again, on this first day, and home will always be where the light is. We look to the Day, we taste and see His love.

And Mary Magdalene was there, and the other Mary, sitting opposite the tomb

And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.

Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him. When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.' Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first." Pilate said to them, "You have a guard; go your way, make it as secure as you know how." So they went and made the tomb secure, sealing the stone and setting the guard.

- Matthew 25:55-66

In yesterday's reading, we read about Jesus' crucifixion. From noon until three P.M. Matthew tells us there was darkness through all the land. At about three, Jesus cried out in a loud voice, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?" quoting from Psalm 22. Some think He is calling for Elijah. One ran and took a sponge filled with sour wine and offered it to Him. The rest said, "Let Him alone; let us see if Elijah will come to save Him." And Jesus cried out yet again with a loud voice, and yielded up His spirit. The veil of the temple was torn in two from top to bottom, and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many. So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!"

And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons. Matthew does not forget these women faithful, who have also been an essential part to Jesus' ministry. Many of them are named by the Church "Apostle to the Apostles" and Matthew tells us they ministered to Christ. They have been with Him throughout the Galilean ministry, and have seen everything, to the end. My study bible reminds us that Mary the mother of James and Joses is not Mary, the mother of Jesus.

Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him. When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed. Joseph of Arimathea is most likely a member of the Sanhedrin, so his boldly going before Pilate and asking for Jesus' body is something to be remarked upon. We know there was at least one other member of the Sanhedrin who sought to defend Jesus openly, and that was Nicodemus, who is mentioned earlier in Matthew as the one whom Jesus taught about being born again from water and the Spirit. We really must remember that even among the leadership there were people of great courage who were followers of Jesus; at this point just after crucifixion, it took great courage indeed. My study bible calls it "a bold public act even for this influential and wealthy man." It says also, "He is buried in a new tomb, so that no suspicion might later arise that another had risen instead of Christ."

And Mary Magdalene was there, and the other Mary, sitting opposite the tomb. Again, the women are there for Him. In the donation of the tomb, and in these women sitting with Him, we are reminded again of the great act of love by Mary the sister of Lazarus at Bethany, who anointed Him for burial. What is a service to the Lord but an act of love? Sitting and waiting, an essential component of prayer and relationship, is also serving, devotion.

On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.' Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first." Pilate said to them, "You have a guard; go your way, make it as secure as you know how." So they went and made the tomb secure, sealing the stone and setting the guard. The chief priests and Pharisees are still afraid, and yet again they come to Pilate, demanding a secure tomb. One gets the feeling that Pilate is mighty tired of them and their pestering and squabbling. He finds the pragmatic approach: they have their own guard, they have permission to secure it themselves.

There's a kind of hush over these passages. All seems silent, as we read. The women patiently watch from afar, despite all the bloodshed, violence, hysterical words of blasphemy around the Cross. And they patiently sit and wait at the tomb. They have been sitting and waiting and ministering since Galilee, both active in service to Him, and yet also patient, ministering, attending. And again there is the example of another Mary, the sister of Lazarus, who also sat at His feet. Mostly, I'm reminded of Jesus' words in John about His death: "Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain." It's the time underground, like winter, when we await the spring. All seems quiet and hushed as we await the plants and the green leaves in the quiet of winter. But this is also a time of preparation for something magnificent, beyond description, a power we can't contain nor quite name ourselves. It's been indicated already in yesterday's reading, in the veil of the temple torn from top to bottom, in the earthquake and the split rocks, and of course the opening of the tombs. Something has been unleashed in the world at this death, but we don't know what it is yet. It's something over all the earth, a kind of universal disruption, and we wait to see its blossoming. We who sit and wait in prayer must always remember Jesus' words, and the power of Resurrection. St. Paul said, "I die daily." Christ asks of us periods of growth for which it is also necessary that we experience some kind of death, a casting away of something from ourselves. Let us remember this is the life He has taught us, the process and power of Resurrection. Let us remember the day of preparation, and always keep its life within us, within our hearts, and its power that will always be at work, however we may or may not quite yet see.

Truly this was the Son of God!

Now from the sixth hour until the ninth hour there was darkness over all the land. And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?" Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!" Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink. The rest said, "Let Him alone; let us see if Elijah will come to save Him." And Jesus cried out yet again with a loud voice, and yielded up His spirit.

Then, behold, the veil of the temple was torn in two from top to bottom, and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many. So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!"

- Matthew 27:45-54

In yesterday's reading, we first read of Simon of Cyrene who was compelled to help Jesus carry His cross. They came to Golgotha, the Place of a Skull, and gave Jesus sour wine mixed with gall, which He refused to drink after tasting it. They crucified Him, and cast lots for His clothing, which fulfilled the prophecy: "They divided My garments among them, and for My clothing they cast lots." The accusation was placed above Him: THIS IS JESUS - THE KING OF THE JEWS. He was crucified between two robbers. People came near the cross, mocking Him: "You who destroy the temple and built it in three days, save yourself! If you are the Son of God, come down from the cross." Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save. If He is the King of Israel, let Him now come down from the cross, and we will believe Him. He trusted God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God.'" Even the robbers who were crucified with Him reviled Him with the same thing.

Now from the sixth hour until the ninth hour there was darkness over all the land. My study bible quotes from the Old Testament: "It shall come to pass in that day that there will be no light; the lights will diminish. It shall be one day which is known to the LORD -- neither day or night. But at evening time it shall happen that it will be light" (Zech. 14:6-7; see also Amos 8:9). The sixth hour is noon; the ninth is three o'clock in the afternoon.

And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?" My study bible says here: "Jesus repeats a passage from Psalm 22, which corresponds exactly to the Crucifixion. Taken by itself, without any consideration of what follows, His cry of My God, My God, why have You forsaken Me? could be interpreted as an expression of despair. Since He appropriated our nature, Jesus experiences true separation from God in His humanity, knowing suffering and distress, and yet He does not despair. He speaks these words in the name of humanity, to put an end to the alienation of man from God. For as God He is never forsaken by the Father. With this cry humanity is accepted and saved." I believe it's important to take the whole Psalm in context; it's worthwhile reading to understand the frame of reference from which Jesus prays.

Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!" Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink. The rest said, "Let Him alone; let us see if Elijah will come to save Him." And Jesus cried out yet again with a loud voice, and yielded up His spirit. Again there is more mockery from the cross, and something more which we've already seen repeated at His trial: the confusion of Jesus' words. His words are interpreted according their own understanding, their malicious thinking. We need the full picture to understand what is happening here; and yet there will be those who did not know, but do understand. My study bible notes that "Yielded up His spirit shows His death was a voluntary separation of the soul from the body, yet both remain in a binding relationship with His divine nature."

Then, behold, the veil of the temple was torn in two from top to bottom, and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many. My study bible has some important notes on this passage. It says, "The veil or curtain that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and man. Christ's death opens the way into the presence of God for all people. Because His flesh, the true veil (Heb. 10:20), is dishonored, the figurative veil of the temple is torn in two. The rocks were split, because He is the 'spiritual Rock' (1 Cor. 10:4)." It adds: "The completeness and scope of the salvation won by Christ are signified in the resurrection of the saints, the righteous of the Old Testament. Considering this, no one ever need wonder whether the Old Testament saints are also saved. The holy city where the saints appeared is an icon of the heavenly Jerusalem (Heb. 11:10; 12:22-23; 13:14; Rev. 3:12; 21:2-22:5)."

So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!" Again, it's worth quoting from my study bible: "The centurion, a Gentile, realizes Jesus has dominion over nature, and therefore acknowledges He is the Son of God -- something the Jews were unwilling to do. Tradition knows this soldier as St. Longinos."

In today's reading we have the odd contrast of those who do know -- that is, the ones who mock Jesus suggesting He's calling for Elijah, with those who don't know (the centurion and his soldiers). The ones who mock Jesus don't realize He's praying Psalm 22, and yet they know of the prophecy that Elijah would return. But life here is upside down and inside out, as we noted in yesterday's reading. The ones who know don't know, they proclaim Jesus blasphemer while they blaspheme and fail to recognize what is there, even the words from the Psalm. And yet, and yet, those who don't know recognize what is happening. It's a testament once again to the natural understanding born in human beings, waiting to receive the Christ, the Logos. The ones who crucified Him, knowing not what they do, now recognize something genuine about Him. In some sense, we see here reflected the idea of coming to God as a little child, with eyes open and ready to receive. It's not what they know: the Scriptures and the prophecies, but how they use what they know, the inner desires that reject the One who is sent. Jesus has preached over and over again against hypocrisy, a twisting of the inner life, being one thing on the outside and another within. Here, we see a twisting of what has been given by God. Without a purity of heart, all the Scriptures in the world, and all the knowledge we can retain, are only going to dig us in deeper, to reflect the inner life we don't "clean up." Jesus has said, "Blessed are the pure in heart, for they shall see God." Let us remember Jesus' words from the Beatitudes, and apply it to today's scene. Our Creator is on a Cross, He has been persecuted, mocked, blasphemed, tortured, and killed as a criminal. But what do we see here? How can we see what is truly here?