The stone which the builders rejected has become the chief cornerstone

 Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and may others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:

'The stone which the builders rejected
Has become the chief cornerstone.
This was the LORD's doing,
And it is marvelous in our eyes'?"

- Mark 12:1-11

Yesterday we read that Jesus and the disciples came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men' " -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."

Then He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and may others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  Come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  My study bible says that in this parable, the man who plants the vineyard represents God the Father.  The vineyard is God's people.  The vinedressers are the leaders, especially the religious leaders, who are entrusted to care for the people, and especially their right-relationship to God.  Each servant who is sent by the owner stands for an Old Testament prophet who comes to call people back into proper relationship to God, while the son, his beloved, is a reference to Christ Himself.  When the son is killed, and cast . . . out of the vineyard, my study bible says this is understood on two levels:  Jesus was killed outside Jerusalem, and He was crucified by foreign soldiers, not those of His own vineyard.  The others to whom the vineyard will be given are the Gentiles who are brought into the Church.  

Have you not even read this Scripture:  'The stone which the builders rejected has become the chief cornerstone.  This was the LORD's doing, and it is marvelous in our eyes'?"  Jesus quotes from Psalm 118:22-23.  This is the same psalm from which the people shouted as they welcomed Christ into Jerusalem at the Triumphal Entry, just days before this encounter (see Psalm 118:26, Mark 11:9).

In the Gospels of Matthew and Luke, Jesus adds something to this quotation from Psalm 118:  "And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder" (Matthew 21:44, Luke 20:18).  My study bible adds an important comment on this passage, that when we are broken through stumbling, we still have a chance to repent through suffering the consequences of sin.  But those on whom the stone falls are those without repentance in life.  With or without this additional passage, we should understand that Jesus is not condemning, but still seeking to warn the religious leaders of Israel.  That is, there is time to repent and to change, time to at least hear what Christ has to say before they plot to have Him crucified.  We need to hear this parable and this warning, I believe, on such terms, as Christ asserts the truth through a parable.  They will either hear it and understand and accept, or they will not.  As we have observed in yesterday's reading and commentary, faith is an affair of the heart, and even God does not force the heart to return love or to practice faith.  In our own free will, we, too, may stumble over that stone, or lead the kind of life which tempts its fall upon us, never reconsidering, never looking back, never accepting that we could possibly be mistaken in our outlook or perspective on our lives.  Let us consider for today the need to turn back to God in our hearts.  This is not simply about a nominal change in public policy such as of the leaders of the country.  This is not about public pronouncements.  But it is an affair of the heart, the center of a person, where our souls and spirits connect deeply to who we are in every respect.  It is there that we either reject or accept God, or hear the voice that calls us back to a kind of change that will set us in good stead in relationship to God.  These religious leaders Jesus has widely called hypocrites.  In chapter 7, He told them, "Well did Isaiah prophesy of you hypocrites, as it is written:  'This people honors Me with their lips, but their heart is far from Me.  And in vain they worship Me, teaching as doctrines the commandments of men'" (Mark 7:6-7).   This is not about a nominal obedience to God, seen on the outside or for show to others.  We, like these particular religious leaders Jesus addresses, can honor God with our lips, while our heart is far from God.  At this time while we are all under some sort of stay-at-home policy during the coronavirus pandemic, and for so many of us we are unable to attend the services of Holy Week (this week in the West, and next week for the Eastern Orthodox), let us consider where God is found and where our right-relatedness to God really rests.  Our churches are all cooperating with civic authorities for a true Christian reason:  we sacrifice at this time so that we protect all, thus acting on behalf of all and "for the life of the world," just as the Son was sent and gave His life for the same reason.  But while we are at home, it is the perfect time to renew our commitment in the heart, where Christ and the Father and the Holy Spirit dwell with us (John 14:15-31).  It is the perfect circumstance under which to seek to take on a renewed depth of communion with God, as we may put into practice prayer services at home each day of Holy Week.  We may also participate on line, and we may make this strongest and greatest of commitments to which Christ calls us with all His words and teachings.  Let us remember that Jesus was asked (later on in Holy Week) what the greatest commandment was, and He responded with the following:  "The first of all the commandments is: 'Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength. This is the first commandment.  And the second, like it, is this: 'You shall love your neighbor as yourself.' There is no other commandment greater than these" (Mark 12:29-31).  There may perhaps be no greater opportunity than this Holy Week to put Jesus' words into practice, to seek to cultivate the love of God with all our heart, all our soul, all our mind, and all our strength.  And to love neighbor as oneself is to continue cooperatively at this time to protect the life of an entire community through our willing sacrifice.  At this time, we can learn to practice our own prayers at home more frequently, giving it more time.  We may diversify and learn new ways to pray, including contemplative prayer, or varied small services we may do at home.  And, of course, all of our churches are offering the greatest possible expansion of participation on-line, to an extent unknown before now.  Let us remember where Christ calls us:  to a depth of the heart, the capacity of always turning back to God, moving forward in discipleship, open to correction and the deepening of our faith.  There may never be a better opportunity in our lifetimes than now to do just that which He asks.  There may never be a better illustration of the truth that all things work together for good to those who love God, to those who are called according to God's purpose (Romans 8:28) -- for this is indeed the light of our faith revealed to us now.  Now more than ever, our "Chief Cornerstone" calls us to practice what He teaches us.

Neither will I tell you by what authority I do these things

 Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men' " -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things." 

- Mark 11:27-33

Yesterday we read that, the day after Jesus' Triumphal Entry into Jerusalem, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.  So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.' "  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses."

Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men' " -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."  The chief priests and scribes and elders seek to know by what authority Jesus has cleansed the temple (see yesterday's reading, above).  Jesus is not a part of the priestly class, nor does He hold a position as a student of a famous rabbi.  Only the Messiah could have such authority, and they still want proofs.  Instead of arguing within the basis of their queries, Jesus turns the tables, and set down the argument on His own terms in order to teach something.  He asks about the authority of John the Baptist and his baptism.  John was revered among the people as a holy man, widely recognized as a prophet.  My study bible comments that Jesus is careful not to reveal Himself to scoffers, but both the elders' question and Christ's question require the same answer -- and would therefore lead a person to confess that Jesus has come from heaven.  It adds that by not answering them directly, Christ teaches us not to answer people who come asking about holy things with a malicious intent.

This is an interesting question.  How do we respond to people who have malicious intent with regard to our faith?  Maybe the question comes up also in different forms.  These days, when in most nominally Christian countries many are also non-believers, we might find it quite easy to come up against people who either do not share any faith at all, or whose faith is in opposition to Christianity.  So in this context, how do we respond to questions or matters that regard our faith?  Jesus gives us one clue in today's reading, when He refuses to directly answer people who ask with an ulterior motive of opposition.  If someone's heart and mind are not open to an honest answer, there is no need to submit to fruitless oppositional argument over our faith.  If there is one certain thing about Christ and His teachings regarding faith, it is the absolute sense that God treats our free will as a kind of boundary within which we are allowed to operate.  God forces no one to love God back, although God loves each one.  So Jesus does not force the issue here.  But on the other hand, Jesus goes on to teach each of us about the intelligence and skills with which we're gifted by God.  We are meant to use them and to make the best of them.  By posing the question about John the Baptist, Jesus uses all of His tremendous skills as orator and also as opponent to set the terms of dialogue on the proper basis and maintain His stance in the truth.  He asks them a question they cannot answer.  And we see that their fears of the crowd trip them up as well.  In standing for the truth, we need to be careful of needless entanglements where hearts aren't truly requesting an honest answer.  And yet, there is a way to respond here, and it's not only a response to the people who ask Him the direct question, but also a teaching example for everyone present in the temple, and for all those who will read this story in the Gospel, as we do today.  Jesus uses every bit of the human capacities He has for wit, intelligence, and logic skill.  And so should we.  Everything in our lives comes for the use of our faith and especially within the context of our own relationship to God.  We cannot force anyone to faith, for that is a true matter of the heart, just as one cannot force another to love.  But we can represent ourselves and our faith within particular parameters of how we seek to live our lives, and to the fullest extent we can.  Jesus' answer makes people think, and moreover He upholds John the Baptist and his place as the Forerunner.  So, we use our skills in the ways that are presented in order to express our faith, but that involves particular guidelines which Jesus displays here.  His vigor in responding is not diminished simply because He cannot give the same type of answer He would give to His disciples, or to an honest questioner.  Instead, He uses His wits to avoid a particular platform for dialogue which is inappropriate, and asserts things in a correct way and for a correct understanding.  In Jesus' example, we really see that although there might be restrictions on what is appropriate, we still see that we are encouraged to use our skills to the fullest of our abilities at all times.  There is no halfway measure in serving our faith.  Also, we can compare the fear of the leaders with Jesus' fearless way of answering.  He does not avoid direct conflict out of fear, but only out of genuine motivation to serve God the best way and in ways that are proper.  This is quite a different picture of a way of being in the world than the one that the religious leaders show in this context, and it is the product of a purified desire which puts serving God first above all else.  That is, in all things we seek God's guidance for what we do.  Prudence is something also on full display in Jesus' behavior in the Gospels, as there are times before His journey to Jerusalem when He avoids the religious leaders, as it was not the right time for this confrontation, it was not yet His "hour" (see, for example, John 2:4, 7:6).  Perhaps another important thing we can understand from Jesus' response is that we also use our skills with the aim of strengthening and helping to shore up the faith of those who do believe.  We really can't estimate the impact of a few who believe, even out of a population many times greater than they.  Let us remember God's word to Abraham in Genesis 18, that even if there were to be found ten righteous in the city God planned to destroy, it would not be destroyed for their sake (Genesis 18:22-33).  So let us look at Jesus' example and think to ourselves what good we can do with our skill in regard to expressions of our faith.  We do not need to confront those who hate what we are or the One in whom we have faith.  Jesus avoids this kind of argument altogether.  But we do need to be able to express with skill the things that are given us to do, even if we simply serve as a those who shore up the faith of the ones who already believe in Him.  Let us understand in this context Jesus' concern for the "littlest ones," the most humble.  We do not seek to give cause to scandal, but we do seek honesty and straightforward courage.  We stick to what we know, and not what we do not know.  We do not speak from fear, but from love of God, love of Christ, love of the Church He has left us for the life of the world.    Our authority comes from Him; let us honor all He does and do as He does.

Have faith in God

Christ cursing the fig tree, monastery fresco

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.

So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.' "  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses."

- Mark 11:12-25

On Saturday we read that Jesus and the disciples came to Jericho, as they were on the road toward Jerusalem.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus aid to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.  In between Saturday's reading and today's is the text on the Triumphal Entry into Jerusalem, which we also know as Palm Sunday.  See Mark 11:1-11.

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.  This next day is the day after Christ's Triumphal Entry, which we celebrate as Palm Sunday.  My study bible says that it was not the season for figs means that this fig tree showed an early fall foliage, but it had not borne any fruit.  As Jesus found not a single fig on it, He condemns it.  It says that in Scripture a fig tree is frequently a symbol of Israel (Hosea 9:10).  Spiritual fruitfulness is not produced in response to the visit of the Christ, the Kingdom will be taken from her and given to another people called to bear spiritual fruit (see Matthew 21:43, Galatians 6:22-23).

So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.' "  And the scribes and chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.   Those who bought and sold in the temple traded in live animals used in sacrifices.  The money changers are those who traded Roman coins for Jewish coins, as Roman coins, bearing the image of Caesar, were considered defiling in the temple.  Those who sold doves sell the least expensive of the sacrificial animals, thus they are charging the poor who often come as pilgrims for the Passover.  Jesus quotes passages from Isaiah 56:7 and Jeremiah 7:11.  My study bible also comments that the cleansing of the temple points to the need that the Church be kept free from earthly pursuits.  As each person is considered to be a temple of God (1 Corinthians 3:16, 6:19), this is also a sign that our hearts and minds must be cleansed of earthly matters, another reminder of the importance of the Lenten period.

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  My study bible tells us that the cursing and withering of the fig tree is a prophetic act signifying the judgment of Israel.  It says that the disciples need to learn that the old covenant with Israel is becoming "obsolete" and will "vanish away" (Hebrews 8:13.  Ultimately, they will establish Christ's Church, which will be filled with both Gentiles and Jews -- and will need assurance that they are following Christ's will.  This fig tree, serving such a purpose, will be an indelible image in their minds. 

So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses."   My study bible comments that while nowhere is it recorded than an apostle literally moved a mountain, commentary by Church Fathers is clear that they had this authority if the need had arisen (there are saints whose legends say that they made crevices appear in mountains as necessary).  Moreover, it adds that not all the things that the apostles accomplished were written down.  But beyond this literal understanding, the promise is an illustration of the power of faith and prayer in all areas of life -- and let us keep in mind that Jesus' speech often serves to illustrate starkly to make a point.  Theophan comments:  "Whatever we ask, without hesitation and believing in God's power, we shall receive" when we ask for spiritually profitable things.

Jesus illustrates the power of faith with a memorable remark.  It is interesting also that this remark is tied to the withering and cursing of the fig tree -- another very memorable illustration for the disciples.  It's important when we "hear" these words that we understand the operative word in Greek -- which is translated as "believe" -- really means "trust."   (The Greek word for faith also is rooted in this same word for trust.)  In this midst of our current lockdown (so to speak) due to the coronavirus pandemic, I have been presented with a problem that has proved difficult:  a needlessly noisy neighbor with apparently no time restrictions on loud music that interferes with my sleep, as well as my spouse's and my ability to work at home.   Although I have spoken to her several times, as well as the employees in my apartment building requesting her to turn it down, this problem still has not been resolved.  While we do not pray necessarily for God to control other human beings, I have used prayer to ask with help for forgiveness, help for me to place the circumstances in God's hands, and for right-relatedness to prevail (especially on my part).  This has been an ongoing spiritual problem, and not just an academic or pragmatic one.  What I have discovered through the process is how much help prayer has been in simply trusting God that in some way this circumstance will be resolved not only in terms of the physical problem of noise (or of rudeness as the case may be), but in terms of my own need and desire for control.  Possibly I can learn some patience, or maybe better trust in God who knows my circumstances.  To my relief and surprise, the problem is gradually improving, and without angry confrontation.  Needless to say, my problem is nothing compared to the problems people currently face around me:   besides the fact that many are sick, or their loved ones are sick, we face the very real problem of deaths, overcrowded or stressed hospitals, our healthcare workers risking their lives, and countless people out of jobs.  Those who are still working are also risking their health to provide goods and services to all the rest of us, while our governments struggle to cope.  At this time, I think the word "trust" is operative in aspects of our faith upon which we really and truly need to focus.  It really doesn't matter what the problem is, to learn to "hand it over," to trust God first in prayer and then keep our minds and eyes open for pragmatic solutions to problems which may present themselves, is a crucial first step in approaching anything in our lives.  It resolves a great number of problems, including our own rising tempers, nervous responses, and anxieties over that which we cannot control.  Having to put this particular problem in spiritual perspective has helped me to keep my cool through the coronavirus pandemic, as well as a sense of humor.  (Note I said "helped."  I do not say I am perfect!)  We'll see how it all turns out.  Let us consider in Jesus' words the emphasis on spiritual fruitfulness, and couple that with St. Paul's teaching that "all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  Already we have seen the heroism of every day workers and service people.  We know we can work together, even on a global scale, as individuals all contributing to an effort to stop the spread of a virus and to save public health to the extent that we can.  Let us consider our own circumstances, every aspect of them that we can think of, and place them all in the hands of God with trust -- also trusting that the right solutions to whatever comes up will come our way, especially if we follow the prescription of our Lord to stay vigilant and awake to our duties and to His commands.  This is the way we follow our Lord into our own battles and struggles, in faith.  Let us note also that Jesus adds, as command, that when we pray we seek to practice forgiveness.  It is one more way in which we "give up" all things into the hands of God, and seek God's guidance for our lives, every step of the way.

And immediately he received his sight and followed Jesus on the road

 Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus aid to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.

- Mark 10:46-52

Yesterday we read that they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant that we may sit, one on Your right hand and the other on Your left, in your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first of all shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

Now they came to Jericho.  As He went out of Jericho with His disciples and a great multitude, blind Bartimaeus, the son of Timaeus, sat by the road begging.  And when he heard that it was Jesus of Nazareth, he began to cry out and say, "Jesus, Son of David, have mercy on me!"  So Jesus stood still and commanded him to be called.  Then they called the blind man, saying to him, "Be of good cheer.  Rise, He is calling you."  And throwing aside his garment, he rose and came to Jesus.  So Jesus answered and said to him, "What do you want Me to do for you?"  The blind man said to Him, "Rabboni, that I may receive my sight."  Then Jesus aid to him, "Go your way; your faith has made you well."  And immediately he received his sight and followed Jesus on the road.  Let us first note that Jesus is on the road to Jerusalem, and Jericho is on this road.  Jericho was a low-lying city, which was associated with sin (Luke 10:30, 19:1).   Often blindness is symbolically associated with sin, and sin's detriment to ourselves as a sense in which there is something we lack or that we are missing, that keeps us from completeness, wholeness.  Moreover, the restoration of sight to the blind was a sign which was expected of the Messiah (Isaiah 29:18, 35:4-5), a power that was reserved by God for God  (compare John 9:32).  My study bible points out that Bartimaeus shows his faith that Jesus was the Christ, by calling Him Son of David, a title for the Messiah.  A traditional spiritual interpretation of this story is that Jericho, with its reputation for sin, is a symbol of fallen humanity.  Christ passing through  is an image of the Incarnation itself.  Christ's restoration of Bartimaeus' sight is a metaphor for His restoration of humanity to glory.  As human nature is made whole by Christ, it can now follow Christ on the road to the Kingdom, shown in Christ's subsequent Triumphal Entry into Jerusalem (11:1-11).

If we think of blindness as a metaphor, we think of a person who misses something because they can't see it.  It's as if you have a set of facts from which you must operate in life, like, for example, approaching a street one must cross, only one can't see the cars coming or the obstacles in the way.  Blindness becomes a metaphor, in that sense, for not knowing what we are doing, not truly understanding the whole picture of our reality.  (Of course this is not at all to throw disparagement on those who are physically blind!  This is meant to portray only a metaphor for a spiritual condition.)  Frequently, in an argument, one might reproach another for not understanding or accepting what one considers to be obvious, by telling one's opponent, "You are blind!"  Jesus also uses blindness as a metaphor for spiritual darkness by saying of the religious leaders, "They are blind leaders of the blind" (Matthew 15:14).  In this way He meant to convey that they were misguided by what they could not see or perceive, and their own leadership would lead to stumbling for all who followed them.  So, in this context, we might ask ourselves regarding this story of blind Bartimaeus, what it is that Jesus brings to the world, and to us as individuals, that we need in order to truly see.  That is, in spiritual terms, what does Jesus give us that illuminates our lives, our places in the world and the cosmos, that adds a dimension both necessary for our wholeness and which is missing from a sinful point of view.  If we think of sin not as something horribly evil on our part, but as something denoting ignorance (for which blindness is metaphor), then we come to a certain kind of perspective we might not usually have on the matter.  Christ offers us enlightenment, also a metaphor for a restoration of the ability to see.  He opens our eyes (another metaphor) to possibilities of the fullness of life that we can't encounter in a worldly perspective, because a worldly perspective misses the mystical reality that nurtures body, soul, and spirit in wholeness.  As Jesus is in today's reading passing through Jericho, let us consider another metaphor for ourselves at this time.  We pass through a kind of Jericho, an affliction that leaves us vulnerable, even crippled at the moment.  The entire world experiences together at this time a pandemic of the coronavirus.  Virtually the entire economy of the world is shut down -- as over 150 countries are afflicted -- in order to combat the spread of this virus for which we have no vaccine and no known cure.   There is an enormous amount of fear associated with this circumstance, and just as with the faith Christ asks of us, fear is the wrong direction for those of us who put our faith in Christ.  Our way is to continue to walk forward and place our trust in Him, looking for the illumination we need to go through, the bright spots of light we can follow, and the endurance which He teaches His disciples of all ages and through all time.  Christ asks us for courage, and that is a part of the light we need, as well.  Jericho is a "low-lying city" -- and so we might pass through what we could call a low point.  But "all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  As our timing coincides with Lent, we understand that as Christians, it is already a time for more focused prayer, inspirational literature, Scripture reading, and even if we do so virtually, corporate worship.  We also have open to us to pray at home the Prayers of the Hours, the various services the Church has used throughout the centuries in monasteries.  Praying through the Psalms is another good practice for Lent.  All of these Lenten practices help to build up our strength and fortitude.  They build our courage.  They give us a sense that what we need is not panic and fear, nor anxiety, but the bedrock of our faith that has always fully accepted that life will have difficulties, and never have we been blind to the understanding of the nature of our world, and even the evil that is within it, including affliction and illness.  As Christians, and with the One whom we call our Leader, we follow Him through danger and difficulty, and not with blindness to any of the reality of our world.  Jesus, in today's reading, is on His way to Jerusalem, on His way to Palm Sunday, which is right around the corner (this Sunday, or next week for the Eastern Orthodox).  So we find ourselves together with Him.  He is the cure for our blindness, for our fear and anxiety, for the courage He offers and the faith He strengthens, for His love which always teaches and leads in the light.  Let us step up to this moment and really fulfill our mission as His disciples, and be the fullness of what we can be in His healing and wholeness for humanity.  He teaches us endurance and calm in the storm (see this reading, and this one).    Let us look to His light, and not be one of the blind led by the spiritually blind.  At this time, with all things, it is our faith that will make us well, helping to cling to the positive, using all things for good purpose, and setting ourselves on a steady course through our difficulties, keeping our eyes open for the best way forward.  Moreover, we use our God-given gift of intelligence to do our best and prudently approach our efforts at mitigation, acting responsibly on behalf of all, and following the best advice of experts.  Let us remember that Bartimaeus' prayer is the basis of the prayer of the Church through the ages, the best short prayer we can utter, even doing so perpetually as a good practice, "Jesus, Son of God, have mercy on me!"  Let us also follow Jesus on the road.

For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant that we may sit, one on Your right hand and the other on Your left, in your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first of all shall be slave of all.  For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."

- Mark 10:32-45

 Yesterday we read that as Jesus was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things I have kept from my youth."  Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.  Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."

 Now they were on the road, going up to Jerusalem, and Jesus was going before them; and they were amazed.  And as they followed they were afraid.  Then He took the twelve aside again and began to tell them the things that would happen to Him:  "Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; and they will mock Him, and scourge Him, and spit on Him, and kill Him.  And the third day He will rise again."  My study bible points out here that Christ's repeated predictions of His Passion were intended to encourage and strengthen the disciples for the terrifying events they would face.  It suggests that this also confirms that Christ was going to His death of His own will and choosing.

Then James and John, the sons of Zebedee, came to Him, saying, "Teacher, we want You to do for us whatever we ask."  And He said to them, "What do you want Me to do for you?"  They said to Him, "Grant that we may sit, one on Your right hand and the other on Your left, in your glory."  But Jesus said to them, "You do not know what you ask.  Are you able to drink the cup that I drink, and be baptized with the baptism that I am baptized with?"  They said to Him, "We are able."  My study bible suggests that this question on the part of James and John Zebedee for temporal power and glory is unfitting for a disciple.  It says that this shows an earthly misunderstanding of the Kingdom of God.  In Matthew's Gospel, we are told that it was the mother of Zebedee's sons who requested this honor (Matthew 20:20-21).  But clearly from their answer in the plural (and the text here in Mark), John and James themselves are involved in this request!  That's important, because it is consistent in the Gospels that we are given the mistaken understandings of the disciples, and their correction by Christ.  It tells us that we are all on a journey, and our faith and discipleship is not about immediate perfection.  Jesus makes this clear by telling them, "You do not know what you ask."   My study bible also comments that Christ calls His Crucifixion a cup and His death a baptism.  The Cross is a cup, it says, because He drank it willingly (Hebrews 12:2).  His death is baptism, as He was completely immersed in it, and yet it cleansed the world (Romans 6:3-6). 

So Jesus said to them, "You will indeed drink the cup that I drink, and with the baptism I am baptized with you will be baptized; but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it is prepared."  And when the ten heard it, they began to be greatly displeased with James and John.  But Jesus called them to Himself and said to them, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them.  Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first of all shall be slave of all."   Christ's prophecy of John and James participating in the same cup and baptism shows the life of persecution and martyrdom that each will indeed lead after Pentecost.  James would be the first among the apostles to be martyred (Acts 12:1-2).  John would face persecutions throughout his life, including exile on the island of Patmos, where the Revelation occurred (Revelation 1:9).  My study bible adds that Christ declaring that the places of honor in the Kingdom are not His to give does not mean that He lacks authority.  Instead, it means that they are not His to give arbitrarily.  Those places will be given instead to those for whom God has prepared them.   St. John Chrysostom comments with regard to those sitting as equals on the right and left hand of Christ in His Kingdom, that no one could possibly occupy this position.  Regarding the highest places of honor given to human beings, the icons of the Orthodox Church universally depict the Virgin Mary (most blessed among women, Luke 1:28), and John the Baptist (greatest born of women, Matthew 11:11) holding these places.

"For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many."   For many is an Aramaic expression which means "for all."

Over the past several readings, Jesus has been emphasizing humility and service, as well as sacrifice.  He has emphasized the apostles' care of the littlest ones, and made it clear the highest penalty would be paid for abuse.  He has taught about divorce, and the hardness of heart involved in easy divorce.  He has also spoken about the precious value of children in His sight.  In today's reading, there is once again a dispute about places of greatness (see also Monday's reading, which began this "cycle" of recent readings).  In today's case, it is James and John Zebedee who, in a sense, separate themselves from the rest of the disciples, and ask for the particular places of honor they desire.  But Jesus teaches them about honor by speaking about sacrifice.  He speaks of Himself first as one who will sacrifice, as He begins addressing this question by speaking about His own cup and baptism.  That is, His cup of the Crucifixion, and His baptism of death.  In a sense, He is telling them that they must be prepared to follow Him even into these places of the greatest sacrifice -- if they wish these places on His right and His left.  But even so, He cannot give these places in an arbitrary sense.  When we think of this Kingdom, we must accept that it is a communion far greater, wider, and deeper than we can understand.  Moreover, even He will defer to this wider authority than we understand.  But this leads Christ to a profound conclusion for all of us who live in this world and seek to serve that Kingdom, for Christ compares the values that govern His understanding of greatness to those which govern worldly kingdoms, when He says, "You know that those who are considered rulers over the Gentiles lord it over them, and their great ones exercise authority over them."  He uses this as stark contrast to the living Kingdom which the apostles will bear into the world, and which we as faithful seek also to bear into the world, when He says, "Yet it shall not be so among you; but whoever desires to become great among you shall be your servant.  And whoever of you desires to be first of all shall be slave of all."  So, in the first place, Jesus seeks to give us an understanding of greatness for ourselves that is at odds with the "greatness" of the worldly.  Moreover, this teaching about sacrifice also applies to us, who form the Church today, as much as it did to the apostles.  We are once more given the understanding that to participate in Christ's kingdom, we will seek to follow Him wherever He leads.  But let's think for a moment about a pragmatic way of turning to this thinking about greatness.  We have modern notions of greatness that also have to do with aspirational achievement of a certain status within the society.  Due to the huge machinery of public relations, which also includes every medium of communication open to us today, we might think of rap stars, movie stars, or pop stars of any kind as "great."  We have ratings agencies that monitor the attention the public pays to various public spectacles (for want of a better word) such as popular television programs, or sports spectacles.  We follow our favorite teams, or city teams in all kinds of sports.  Individual athletes, as in the ancient world, may also be considered great.  We root for politicians and parties, we hate their opposition.  But Jesus addresses directly the notion of power as tied with greatness, and that worldly notion of power as one who may "lord it over" another.  In this sense, we can still see Jesus' understanding in the ways in which the person who occupies a "great" place may exploit, use, and command power over others.  There is a great deal of popular attention to the abuse of positions of "greatness," especially private abuses of individuals (such as sexual abuse of any kind) that would not be so readily tolerated by others.  In this difference we can see to some degree the conflict of Jesus' perspective with a worldly perspective.  But far from being merely moralistic, Jesus' understanding of greatness extends right down to our identity and existence, for we are to see ourselves within a continuum in which the One who sacrificed for all is at the top.  And it is this "greatness" with which we are to ally ourselves and our sense of ourselves.  Those for whom aspiration includes a place of greatness in which we may simply "lord it over" others are therefore still opposed to the kingdom of God.  For there is a fundamental disconnect between these concepts of greatness.  As we still, to a certain extent, live in a world in which some who lord it over others are seen as great, let us consider where our own understanding of greatness comes into our lives in order to monitor or regular our responses to life.  What do we admire?  Whom do we admire?  To what sort of greatness do we aspire?  Moreover, we could ask ourselves what sort of greatness we model for others.  Do we show the maturity of sacrifice for the sake of the good?  Or are our own notions of greatness for ourselves nevertheless tinged with the selfishness of this worldly model Christ presents of the Gentile kingdoms?  What kind of love do we carry?  What friendships are important to us?  Where is our honor?  We live in a world rich in material goods and prosperity, particularly for those "first world" countries at the top of a list of developed or industrial nations.  But at the moment, as I write my blog, due to the pandemic of the coronavirus, each country is to some extent shutting down its usual economic activity in order to combat the virus, so that health care systems do not become more overwhelmed than necessary.  This is an admitted prioritization of particular need over other need, and it is also a prioritization of health care for all who may have access to that system.  So we see ourselves as sacrificing for the greater good.  We call our doctors heroes, as well as so many others who work for us all.  At this time, let us stop to consider our models of greatness.  How do they fit with this particular time, or our actions right now?  What can we do to get more closely in touch with Christ's vision for what makes us truly great?  It is a good time, an important and essential time to focus in prayer.  For it is in a crisis like this that time for ourselves in prayer is so important.  Through prayer we will find strength and hone our top priorities.    We will find guidance for how to conduct ourselves through uncertainty.  And we will focus on better ideas of what is essential and important, and what is not.  It is at times like these, in fact, that God lifts up the lowly and scatters the proud in their conceit (Luke 1:46-55).  If we are wise, and willing to see beyond the usual appearances the world presents, this is a time of opportunity to focus on who we are and where we are, to get ourselves "right with God," to refocus on life with the right priorities to stand us in good stead through the future.  We may adjust ourselves and our identities better, and repent (or change) the things that don't put us on a good road.  Let us not be like those who scatter.  Let us endure in His word, in His strength, and in His love, by finding what is real and true in God's sight.  This is our opportunity!

Who then can be saved?

 Now as He was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things I have kept from my youth."  Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.

Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."

- Mark 10:17-31

Yesterday we read that Jesus and the disciples came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."  Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

 Now as He was going out on the road, one came running, knelt before Him, and asked Him, "Good Teacher, what shall I do that I may inherit eternal life?"  So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God."  My study bible notes that this man does not come to test Jesus, but to seek advice from one he considers to be only a good Teacher.  Jesus' response does not deny that He is God, but rather is designed to lead this rich young man to this knowledge.

So Jesus said to him, "Why do you call Me good?  No one is good but One, that is, God.  You know the commandments:  'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Do not defraud,' 'Honor your father and your mother.'"  And he answered and said to Him, "Teacher, all these things I have kept from my youth."   My study bible points out here that formal observance of commandments doesn't make a person righteous before God.  This man has an earnest desire for eternal life, and he still sensed he lacked something.  Therefore he continues to press Jesus for the answer.

Then Jesus, looking at him, loved him, and said to him, "One thing you lack:  Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me."  But he was sad at this word, and went away sorrowful, for he had great possessions.  To be perfect, my study bible tells us, asks of us a kind of sacrifice that is whole and not partial.  That is, we put our lives in the hands of Christ, and give our whole selves to find direction and guidance for what we need.  In this sense, we sacrifice all and we follow Christ.  This is the fullness that the young man lacks.  My study bible adds that nothing is gained unless this sacrifice is given freely.  But the specifics of how one follows Christ will be different for each person.  As wealth had such a grip on this rich man, his real hope was to sell and give away all of his possessions.   According to commentary by St. John Chrysostom, this is the least of the instructions Christ gives here.  To follow Him in all things is a far greater and more difficult calling.

 Then Jesus looked around and said to His disciples, "How hard it is for those who have riches to enter the kingdom of God!"  And the disciples were astonished at His words.  But Jesus answered again and said to them, "Children, how hard it is for those who trust in riches to enter the kingdom of God!  It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."  And they were greatly astonished, saying among themselves, "Who then can be saved?"  But Jesus looked at them and said, "With men it is impossible, but not with God; for with God all things are possible."  My study bible tells us of the various interpretations which have been given for this image of a camel going through the eye of a needle.  Some have suggested that the word for "camel" in Aramaic is similar to "rope," and so perhaps this is the correct wording -- suggesting possibly a rope broken down into its tiniest threads and passed through the eye of a needle.  There is another suggestion that the "eye of a needle" was a particular city gate, through which a camel might barely squeeze only if it were first unloaded of all its baggage, which could symbolize wealth.  In the Talmud there is the expression "for an elephant to go through the eye of a needle."  But whatever the phrase might refer to, or however we understand it, my study bible says that it displays the impossibility of salvation for those who are attached the riches or possessions.  This is  revealed in the response of the disciples, "Who then can be saved?"  But with God's grace, even what is impossible for human beings alone can come to be.

Then Peter began to say to Him, "See, we have left all and followed You."  So Jesus answered and said, "Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or wife or children or lands, for My sake and the gospel's, who shall not receive a hundredfold now in this time -- houses and brothers and sisters and mothers and children and lands, with persecutions -- and in the age to come, eternal life.  But many who are first will be last, and the last first."  The disciples then ask -- in the person of Peter -- about their own sacrifices to follow Christ.  My study bible comments that Jesus is not commanding believers to divorce spouses and abandon children.  According to St. John Chrysostom, this refers to keeping faith under persecution, even if it means to lose one's family.  But it also can teach us that we must accept that some unbelieving family members may sever ties because of one's faith (see 1 Corinthians 7:12-16).   Believers are promised a hundredfold of houses and relatives not in an earthly sense, but a spiritual one.  In the Church we have fathers and mothers,  sisters and brothers in Christ, and houses of worship and fellowship.

 It is interesting for us to consider the ties that Jesus promises us within our faith.  According to the teaching to this young man, and the explanations of my study bible, it is necessary to sacrifice for the sake of following Christ.  This isn't a formula in which you must give up x, or y, or z.  Rather, it is a question of relationship.  We are related to Christ in our faith not in part, but wholeheartedly.  Faith doesn't just take one little piece of us and say that we can keep the rest back.  The soul can't be divided up into sections, with some going to God and some bound only to earthly or worldly things.  We're not meant to be split, and such a split will always create pain or discomfort.  It is something needing to be reconciled.  But our relationship to God might be similar to a relationship to a spouse, in the sense that we're not bound simply by what's convenient or what suits a limited perspective.  Just as a marriage will always ask us to grow and stretch beyond what we might have understood or expected, so our relationship to God will ask us for something even more deep and far-reaching.  For our relationship to Christ is one as creation to Creator; that is, the whole of our well-being depends upon that relationship.  We are sustained in God's love and reality, and we depend upon God for our existence.  Therefore, the things that get in the way of our growth in that particular relationship are the things we place first, the things we might worship in place of God.  If we are defined by wealth or possessions more deeply than we are defined in terms of the relationship to God, then we esteem those possessions highly indeed.  God doesn't ask us for more than we can do, but our way of following Christ will pull us along to consider what things are getting in the way of our own fullness.  Again, as in a marriage, it is that wholeness of a relationship, person-to-person, that changes us and draws us into deeper self-identity.  That wholeness of the person-to-person relationship challenges us to dig more deeply within ourselves, to be transformed, and to come to terms with a deeper identity of the heart.  So it is in our relationship with God, only that relationship is person-to-Person.  One day we might be perfectly happy with a habit leftover from childhood.  But the next day we might find it creating discomfort, not fitting with our present, more grown state of life.  We may find ourselves having to choose between the childhood habit and our own growth, and this is especially true of discipleship in our faith, which will always ask us to grow as persons.  Our faith is going to ask us to become real adults, and truly mature.  We are going to have to come to terms with the courage to face life in which all of our friends might not approve of our faith, in which father or mother might not agree with the place we believe our prayers ask us to go -- just as family members may resent a devotion to a spouse, in which "two become one flesh."  St. John Chrysostom tells us that giving up possessions may be the easiest command we face.  If we think about it, it is far harder to change relationships, to face the turbulence of those whom we love for the sake of our faith.  But at the core of our faith is this relationship in which Christ tells us, "Follow Me."  This is a lifetime discipline, a life in which there are many turns and changes in the road, and we may find ourselves late in life as someone our younger selves could never possibly have recognized or anticipated.  Let us "let go" enough to follow on that journey, and be glad for what the journey brings, for Jesus also promises us extended relations we didn't have, new things of beauty to pursue and behold, and a greater happiness than we understood without Him.  Many have journeyed on this road of faith, and we have their testimonies.  We have the lives of the saints, and the many who in modern day understanding give us their own journeys of change:  through help with addictions of all kinds, through help with family and spousal relations, through God's help to understand and accept the difficult and disappointing circumstances of life.  Let us understand the challenge to meet His love and find acceptance of the things He asks of us.  Today in this period of Lent, we all go through transformation of a kind that asks us what we find most important.  At the very least, we are all asked to remain at home, possibly away from work and jobs, away from loved ones and elderly parents who need and love us.  We have to weigh the challenges in terms of what is more important, and all of it is, to some extent, a sacrifice.  Let us consider our prayerful period of Lent, and find our way in more deeply seeking His will.  Let us commune with Christ regularly in prayer, and leave things in His hands.  We cannot control everything, and perhaps that very notion of control is something He is asking us to relinquish right now.  Let us see what life is like when things are in His hands, when we place our faith in a deeper sense of priority, and find time to meet with Him, His word, and our brothers and sisters who help us strengthen our faith when we need it most.

For of such is the kingdom of God

 Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."

Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.

- Mark 10:1-16

Yesterday we read that Jesus taught, continuing His teachings given in Monday's reading:   "But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea.  If your hand causes you to sin, cut it off.  It is better to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your foot causes you to sin, cut it off.  It is better for you to enter life lame, rather than having two feet, to be cast into hell, into the fire that shall never be quenched -- where 'Their worm does not die, and the fire is not quenched.'  And if your eye causes you to sin, pluck it out.  It is better for you to enter the kingdom of God with one eye, rather than having two eyes, to be cast into hell fire -- where 'Their worm does not die, and the fire is not quenched.'  For everyone will be seasoned with fire, and every sacrifice will be seasoned with salt.  Salt is good, but if the salt loses its flavor, how will you season it?  Have salt in yourselves, and have peace with one another."

  Then He arose from there and came to the region of Judea by the other side of the Jordan.  And multitudes gathered to Him again, and as He was accustomed, He taught them again.  The Pharisees came and asked Him, "Is it lawful for a man to divorce his wife?" testing Him.  And He answered and said to them, "What did Moses command you?"  They said, "Moses permitted a man to write a certificate of divorce, and to dismiss her."  And Jesus answered and said to them, "Because of the hardness of your heart he wrote you this precept.  But from the beginning of the creation, God 'made them male and female.'  'For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh'; so then they are no longer two, but one flesh.  Therefore what God has joined together, let not man separate."  In the house His disciples also asked Him again about the same matter.  So he said to them, "Whoever divorces his wife and marries another commits adultery against her.  And if a woman divorces her husband and marries another, she commits adultery."   This test comes from the Pharisees at a time when divorce was a widely debated issue among the circles of the religious authorities, a point of dispute between the Pharisees and other members of the ruling body of the temple, with the Pharisees taking the stricter view.  My study bible comments that in contrast to the easy access to divorce under the Mosaic Law, and also because of the misuse of divorce in Christ's time, Jesus repeatedly condemns divorce and emphasizes the eternal nature of marriage.  In Matthew's Gospel, Jesus' teaching includes the possibility of divorce on the grounds of sexual immorality (Matthew 5:31-32, 19:8-9).  My study bible says that this shows that marriage can be destroyed by sin, even as it destroys other relationships as well.  In the ancient Church, permissible reasons for divorce were expanded to include threat to a spouse's or child's life and desertion, in all cases, however, clearly acknowledging such a situation as a spiritual tragedy.  The Mosaic Law is found at Deuteronomy 24:1-4.  Jesus cites the original principle of permanent monogamous marriage revealed in Genesis 1; 2.

 Then they brought little children to Him, that He might touch them; but the disciples rebuked those who brought them.  But when Jesus saw it, He was greatly displeased and said to them, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God.  Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."  And He took them up in His arms, laid His hands on them, and blessed them.  My study bible says that the disciples rebuked the mothers for bringing little children to Christ both because their manner was "unruly" and because they thought, according to Theophan, that children "diminished His dignity as Teacher and Master."  But Jesus rejects this thinking, and once again sets little children as an example of those who inherit the kingdom of God.  Therefore, my study bible notes, children are invited (even as an example to adults) to participate in the Kingdom through prayer, worship baptism, christmation, and Communion.

It's interesting that so soon after Christ's teaching regarding receiving the "little ones" in His name (Monday's reading), we once again find Jesus emphasizing treatment of the "little ones."  We recall that in yesterday's reading, His warnings were dire regarding the consequences of abuse of power and authority upon such little ones.  My study bible gave us an understanding of "little ones" to include all those who are humble in the Church, and we must consider that Jesus was responding to the disciples disputing among themselves regarding who would have the greatest places in the kingdom they believe in coming.  Today's reading extends our understanding of gracious conduct with regard to those less powerful, and expands the teaching regarding conduct within the Church to conduct within the society, by speaking about the abuse of divorce and also illuminating the preciousness of children.  With the incidence of divorce, we have to remember that the original Mosaic Laws stemmed out of a culture in which wives were widely regarded as property.  In that sense, the Law sought to regulate, in some sense, treatment of wives.  But we must think about social structures and dependency, and the abuse of this law.  In the context of Jesus' teachings from our readings of Monday and Tuesday, we must consider the social status of "little ones" as extending to women and children within the society, where the family unit and family ties were the one sure social structure upon which these less powerful could rely for protection and welfare.  Even today, despite progressive advances in our modern laws and protections, recognition of the rights of all people, including children (and even animals), it is the family structure that largely remains the preferable haven of protection and care, despite social structure that seeks to ensure the welfare of all.  We know of abuses that continue to happen within the child welfare system, and the difficulties of single mothers.  Jesus' words -- directed toward the men of the community, both the Pharisees who test Him and also to His disciples in private -- emphatically prohibit abuses due to the hardness of heart expressed in the abuse of divorce in His time.  He challenges the more powerful members of the society to consider the less powerful, those who are dependent upon them.  He invites all to refrain from thinking of those with less status as objects, and emphasizes God's perspective on each:  it is this consideration which is contained in the purpose of monogamous marriage which is absolute union of two as one flesh, and which is contained in the perspective on little children that "of such is the kingdom of God."   If there is one thing that we take from Jesus today, it is the teaching of absolute equality of value among all who are beloved of God.  Moreover, Jesus upholds children as examples of His Kingdom.  In short, we must consider God's love in all of our relationships, for marriage is sacred through God's love and blessing.  It is indeed a sacrament filled with mystery if we are to understand it correctly, for how do "two become one flesh" except with divine help and grace?  The Gospels do not minimize the difficulties of monogamous marriage.  In fact, in Matthew's Gospel, the disciples reply, "If such is the case of the man with his wife, it is better not to marry" (Matthew 19:10).  But in all things, we are meant to rely upon God's grace for the things which build up our society, for that which creates right-relatedness among us. Jesus sets firmly into place the notion of God's love as regulatory mechanism for our own understanding of relationships.  In contrast to the love of God, sin destroys relationships through abuse, exploitation, selfishness.  So, in today's teachings, we must come to the profound conclusion that Jesus is teaching us about the vision of God for our world and for us as creatures.  He offers us the Kingdom, in which the love of God grows in us and we grow in it, and thereby set a pattern meant for the entire well-being of persons as individuals and within communities.  We must consider, then, all of our relationships in this light, and understand where Jesus leads us.  First He teaches the disciples against love of power for its own sake, warning them strictly about the consequences of abuse to the little ones.  In today's reading, He is tested on divorce -- referring to the hardness of heart which Moses sought to address -- and also rebukes those who would keep the little children from coming to Him.  We must take the fullness of His teachings to understand that He goes beyond the Law to create community -- the Kingdom -- out of God's profound love in which we might share and grow.  He teaches us not only to love but to cherish, and to recognize the good we not only have, but which we can build through His gospel.  Let us call upon the grace of God for the gifts of the Spirit which create and build the community He desires:  love, joy, peace, longsuffering, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-23).  Let the powerful consider the consequences of the sins of abuse.  That applies to us all, for each has others within the realm of contact who are less powerful than we are, and could be subject to harm.  At this time of sheltering in place for many in the world, some social service agencies are warning us about abuse in the home, which may take place more easily under such circumstances.  Let us today consider Christ's word, and think about the practices of Lent in this context.  We are meant to be taking time to better shore up our spiritual practices of faith, taking time to pray, to read Scripture, to consider what God wants of us.  In this light, it may be most important to make time and space for solitude in prayer, to study the things that uplift, to participate in God's grace and taste God's love and peace as we may.  Consider how these practices may help maintain peace and harmony in a household, how they may contribute to our personal equilibrium in response to stress and pressures, and how we may talk to one another about our needs for such time for prayer (both collective and in solitude).  Such practices build up strength and equanimity in faith -- a sure resource for all of us who might be losing patience.