And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations

 

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

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

 

- Luke 21:20–28 

 

On Saturday we read that, as some spoke of the temple, how it was adorned with beautiful stones and donations, Jesus said, "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down."  So they asked Him, saying, "Teacher, but when will these things be?  And what sign will there be when these things are about to take place?"  And He said:  "Take heed that you not be deceived.  For many will come in My name, saying, 'I am He,' and 'The time has drawn near.'  Therefore do not go after them.  But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately."  Then He said to them, "Nation will rise against nation, and kingdom against kingdom.  And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven.  But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons.  You will be brought before kings and rulers for My name's sake.  But it will turn out for you as an occasion for testimony.  Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist.  You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death.  And you will be hated by all for My name's sake.  But not a hair of your head shall be lost.  By your patience possess your souls."

 

  "But when you see Jerusalem surrounded by armies, then know that its desolation is near.  Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.  For these are the days of vengeance, that all things which are written may be fulfilled.  But woe to those who are pregnant and to those who are nursing babies in those days!  For there will be great distress in the land and wrath upon this people.  And they will fall by the edge of the sword, and be led away captive into all nations.  And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled."  While we've been reading Jesus' discourse on the whole of what is called "end times," indicating that it's meant to reference the whole of the Christian era to the present day, here Christ once again becomes very specific regarding what is to come in Jerusalem.  My study Bible comments that the phrase when you see is a clear indication that many of those disciples listening to Him speak at that moment would still be alive at the time of the destruction of the temple and of Jerusalem.  The Siege of Jerusalem took place in 70 AD, at which time the temple was destroyed, and in accordance with Christ's prophecy, "not one stone" was "left upon another" that was not "thrown down" (see Saturday's reading, above).  Only one retaining wall remained standing, known in modern times as the Wailing Wall or the Western Wall.  Jesus speaks directly of His concern for those those who are pregnant and to those who are nursing babies in those days!  For there will be great distress in the land and wrath upon this people.  In Luke 23:29, Jesus will warn again, as He is on His way to the Crucifixion, "Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children.  For indeed the days are coming in which they will say, 'Blessed are the barren, wombs that never bore, and breasts which never nursed!'"

 

 "And there will be signs in the sun, in the moon, and in the stars; and on the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them from fear and the expectation of those things which are coming on the earth, for the powers of the heavens will be shaken.  Then they will see the Son of Man coming in a cloud with power and great glory.  Now when these things begin to happen, look up and lift up your heads, because your redemption draws near."  Here Christ's narrative shifts from the destruction of the temple and of Jerusalem (which would come within a generation), to the time of His return and the judgment.  Let us pay close attention to the fearful events He describes, and the emotions stirred in the hearts of people:  fear, and distress, and from expectations of those things which are coming on the earth -- for the powers of the heavens will be shaken.

 

 There are many who seem to have a conscious idea of the world somehow becoming better and better, a sort of progress of virtue of one kind or another.  This may be due to scientific or material progress in terms of modern technologies and advances, or advances in science and education, even innovations in new sorts of time-saving or powerful capacities for the use of energies, and all manner of modern infrastructure.  But at the same time, we need to take a look at the world and ask ourselves what innovation has not also brought uses which are surely not for the better of the world or of mankind, as modern wars have been so destructive, technologies within the twentieth century bringing us massive displacement of populations and even genocides.  Today's modern warfare gives us a no man's land where a society once had an infrastructure that served people for transportation, hospitals, universities, and even attempts at a universal constitutional concept of rights for all citizens.  Human beings may create with intelligence and industry many capacities, but those capacities also become used to bring us fearsome sights indeed, as the past century has easily witnessed and continues to witness.  In this vein, let us consider what is the difference between material innovation and the spiritual understanding of the blessings of our faith.  We certainly have experience of distress of nations, and men's hearts failing them from fear and the expectation of those things which are coming on the earth.  In St. Matthew's Gospel, Jesus says, "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken" (Matthew 24:29).  St. Ambrose comments on today's passage in Luke, clearly seeing both physical and spiritual prophecy.  Not only will a  hostile army trample visible Jerusalem, as did the Romans, even emptying Jerusalem of its Jewish population.  But, he writes, "All Judea will be put to the spiritual sword, the two-edged sword, by the nations that will believe. There will be different signs in the sun, moon and the stars. When very many fall away from religion, a cloud of unbelief will darken bright faith, because for me that heavenly Sun is either diminished or increased by my faith. If very many gaze on the rays of the worldly sun, the sun seems bright or pale in proportion to the capacity of the viewer, so the spiritual light is imparted to each according to the devotion of the believer. In its monthly courses, the moon, opposite the earth, wanes when it is in the sun’s quarter. When the vices of the flesh obstruct the heavenly Light, the holy church also cannot borrow the brightness of the divine Light from the rays of Christ. In the persecutions, love of this life alone certainly very often shuts out the light of God."  So, therefore, St. Ambrose sees in this prophecy the pattern observed elsewhere in Scripture, that as faith is diminished, so the world becomes "darkened," a sense in which Christ the true Light is harder to see and to perceive.  Effectively, these prophecies become teachings on the importance of enduring in our faith and the practices of our faith.  For the light that we truly need is the spiritual light, and the truth we surely need to live by is the spiritual truth which Christ brings us.  The progress we make in material terms can be diminished with so much darkness that we can no longer see our path correctly without this light.  Let us not be taken in when things appear to be progress, but human suffering and the diminishing of life and of faith continue to our detriment.  At the same time, Christ asks us not to be deceived, and to persist in our faith, to watch.  As we in the developed world consider a wide array of material goods with which we may celebrate holidays, let us keep in mind our spiritual reality, and not be so dazzled that we don't keep our eyes on the true light.   There are many in the world who suffer for our faith, for Christianity, today.  Let us keep our eyes on His reality, and the teaching of the poor widow who sacrificed all she had for the love of God, for there are those who have kept and are keeping their faith in the face of violence and the swords of those hostile to Christ.  Let us keep in mind the great sacrifices as gifts to God some are willing to make and have made -- even of their very lives and security -- as we celebrate the holidays with gifts of a commercial kind.   Remember our brothers and sisters across the world in your prayers.

 

By your patience possess your souls

 

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

So they asked Him, saying, "Teacher, but when will these things be?  And what sign will there be when these things are about to take place?"  And He said:  "Take heed that you not be deceived.  For many will come in My name, saying, 'I am He,' and 'The time has drawn near.'  Therefore do not go after them.  But when you hear of wars and commotions, do not be terrified; for these things must come to pass first, but the end will not come immediately."  Then He said to them, "Nation will rise against nation, and kingdom against kingdom.  And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven.  But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons.  You will be brought before kings and rulers for My name's sake.  But it will turn out for you as an occasion for testimony.  Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist.  You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death.  And you will be hated by all for My name's sake.  But not a hair of your head shall be lost.  By your patience possess your souls."

 

- Luke 21:5-19 

 

Yesterday we read that, as Jesus was disputing in the temple with the religious authorities, He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms: 'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."' Therefore David calls Him 'Lord'; how is He then his Son?"  Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."  And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."

 

  Then, as some spoke of the temple, how it was adorned with beautiful stones and donations, He said, "These things which you see -- the days will come in which not one stone shall be left upon another that shall not be thrown down."  This is a prophecy of the destruction of the temple that was to be fulfilled in 70 AD at the Siege of Jerusalem.  The text references the adornment of the temple with beautiful stones and donations.  We should remember that this is the temple as it was expanded and rebuilt into one what was considered one of the architectural marvels of the world, by Herod the Great (also known as Herod the Builder). 

 

 So they asked Him, saying, "Teacher, but when will these things be?  And what sign will there be when these things are about to take place?"  And He said:  "Take heed that you not be deceived.  For many will come in My name, saying, 'I am He,' and 'The time has drawn near.'  Therefore do not go after them."   My study Bible comments that the Scriptures describe the end times in a variety of ways, so that no precise chronology can be determined (see Daniel 7 - 12; Mark 13; Matthew 24; 1 Corinthians 15:51-55; 1 Thessalonians 4:13-17; 2 Thessalonians 2:1-10; and the Book of Revelation).  It notes that Christ's emphasis is on watchfulness, and the practice of virtue rather than on constructing timetables of things that have not yet happened.  Here in Luke's Gospel, Jesus first warns His disciples about what is to come in their lifetimes.  He warns them not to be deceived by false reports of His Return, and that they are not to be terrified in hearing about wars and commotions, for these must come first before the end.   He then goes on to describe the tribulations that will come as we await His Second Coming.  

 

Then He said to them, "Nation will rise against nation, and kingdom against kingdom.  And there will be great earthquakes in various places, and famines and pestilences; and there will be fearful sights and great signs from heaven."  All of this period in which we have lived the Christian era is included in the tribulations Christ describes.  My study Bible comments that these wars include the Roman destruction of Jerusalem (when the temple was destroyed, and not one stone was left upon another, but all was thrown down.  It says that wars are not a sign of the imminent end, but of the opposite -- that the end is not yet (see 1 Thessalonians 5:1-3). 

 

"But before all these things, they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons.  You will be brought before kings and rulers for My name's sake.  But it will turn out for you as an occasion for testimony.  Therefore settle it in your hearts not to meditate beforehand on what you will answer; for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist."   And here is the tribulation for the Church, again, covering the entire period of the Christian era, and not simply a specific final time before His return.  This persecution of course began in the earliest period of the Church, but it yet continues today, even as the gospel has spread to the world.  Certainly most of those to whom He was speaking, with the exception of John the Evangelist, would go on to martyrdom.  John himself was in exile, even as the Church was persecution in the synagogues and by the Romans.  But let us pay close attention to what Christ tells us about times of persecution:  they are an occasion for testimony.  

"You will be betrayed even by parents and brothers, relatives and friends; and they will put some of you to death.  And you will be hated by all for My name's sake.  But not a hair of your head shall be lost.  By your patience possess your souls."  Here Christ's prophecy becomes even personal.  In the Letter to the Hebrews, St. Peter writes, "For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart" (Hebrews 4:12).  If the word of God is truth that cuts deeply into the heart of each one, then we understand how also it may cut between ourselves and even those most closely bound to us in a worldly sense.  Here Christ is preparing the disciples for the type of hatred and betrayal to come.  Of course, we might wonder at this seeming contradiction, that some will be put to death, yet not a hair of your head shall be lost.  But in so doing, we lose sight of the Kingdom among us, and that so much emphasis is placed on the eternal reality of that Kingdom, and not on the events of this world which so often deceive, and mask the true work of God going on "behind the scenes," so to speak.  Those who follow Him, as is evidenced in the Epistles of St. Paul, do so with the understanding of the eternal nature of life in that Kingdom, and not simply a temporal existence.  St. Paul writes to the Thessalonians of those brothers and sisters in the Church who have passed ("fallen asleep"), "But I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus" (1 Thessalonians 4:13-14).  

 

 Jesus' final words in today's reading are, "By your patience possess your souls."  These are words that are addressed to us in our modern world today as much as they are to Christ's disciples during this final week of His earthly life, as given in today's reading.  What does it mean for us, "By your patience possess your souls?"  First of all, Christ's warnings about wars and upheavals, natural disasters of all sorts, famines and pestilences, still apply to us.  We see them every day, and we cannot help but hear about them the more the world is interconnected through mass telecommunications of all sorts.  Moreover, lest we who live in countries where we are quite free to practice our faith forget, persecutions of the Church continue into the present day and have never stopped.  In the previous century, many of those persecutions came at the hands of governments and political movements opposed in principle to religion.  The twentieth century's first great persecution, indeed that which would produce the term "genocide" as a legal term defined in the law, was the persecution in the Ottoman Empire of its Christian populations during the years of World War I, beginning in 1915 with the Armenian Genocide.  Today even a nominally Christian country has moved to ban a rival Church during a period of war, perhaps portending a new involvement to manifest divisions in the Church through warfare and the manipulations of governments.  Moreover, and perhaps far more threatening in effect, today our brothers and sisters in the Middle East continue to suffer under attack from armies of extremists bent on exterminating all those who do not share their nominal sectarian beliefs.  Such extremist militias are even sent to other countries across Africa, striking terror into the Christian populations there, using rape, murder, torture, and abduction of child soldiers as their weapons, even using slavery as a means of procuring wealth.  In these ways, in headlines we can read in today's news if we but look to find them, the Church and Christian believers still suffer under persecution and tribulation.  As we head toward the celebration of the birth of our Lord, and we enter into the Christmas season, keep a special place in your prayers and hopefully also in your charitable gifts for those brothers and sisters of ours, all over the world, and perhaps in a different denomination from ourselves, who suffer tribulation for their faith.  Let us, together with them, share in their suffering if we might in order to help alleviate their pain and the destruction to their communities.  For Jesus preaches not only to those who suffer, but to all of us who must share in the message, "By your patience possess your souls."   Let us through our compassion participate in prayers for our patience, extended to each one through all of us, even across the world to the faithful who suffer today.  We all must come to understand the ways in which we are meant to participate in the sacrifice of the Lamb who was slain from the foundation of the world (1 Peter 1:19-21, Revelation 13:8).   For in this way shall we possess our souls, and gain the peace of Christ that passes all understanding, if we abide in His love -- and for one another -- as He has taught us to do.

Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had

 

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

'The LORD said to my Lord,

"Sit at My right hand,

Till I make Your enemies Your footstool."'

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

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

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

 

- Luke 20:41—21:4 

 

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

 

And He said to them, "How can they say that the Christ is the Son of David?  Now David himself said in the Book of Psalms: 'The LORD said to my Lord, "Sit at My right hand, till I make Your enemies Your footstool."'  Therefore David calls Him 'Lord'; how is He then his Son?"  Here Jesus quotes from the beginning of Psalm 110.  My study Bible explains that the first reference to the LORD applies to God the Father, while the term my Lord is a reference to Christ.  The question posed by Jesus is answered in that Christ is the Son of David in His humanity and David's Lord in His divinity.  This "riddle" of the Scripture is only answered by understanding that the Messiah is not a mere man, but is also divine.  David, as king of Israel, could not and would not address anyone as "my Lord" except God.  

Then, in the hearing of all the people, He said to His disciples, "Beware of the scribes, who desire to go around in long robes, love greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts, who devour widows' houses, and for a pretense make long prayers.  These will receive greater condemnation."   In Matthew 23, Jesus goes into an extensive listing of His criticisms of the scribes and Pharisees.   His greatest condemnation is due to their hypocrisy, the extensive practice of outward piety and signs of their office (long robes, greetings in the marketplaces, the best seats in the synagogues, and the best places at feasts), while at the same time their practice is to prey on the poor for their own gain and greed (they devour widows' houses), and their practice of making long prayers are but a pretense.  Christ's warnings are pertinent for us today.  My study Bible comments that because the example of a leader can be so influential, leaders who do not love God can hinder others from finding God as well.  Moreover, it maintains that these criticisms are especially important to Orthodox Christians, as the Church has maintained ancient Christians practices, using sacred vessels, and holy rites, following tradition.  It says these practices can be expressions of deep faith, lead a person to deeper commitment to God, and safeguard our life in Christ -- or they can be observed without ever taking them to heart and lead to condemnation.  

And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites.  So He said, "Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had."  My study Bible comments that, according to patristic understanding, the Lord accounts the value of a gift not by how much is given, but by how much is kept back.  So, therefore, this poor widow is counted to have given a great gift, as she's kept nothing for herself.  Those who give out of their abundance but keep plenty back for themselves are counted by God to have given very little.

How do we give gifts?  This is a good question for today, as today is the feast day of St. Nicholas.  St. Nicholas lived in the 4th century in the Byzantine Empire.  The stories we've been given about St. Nicholas tell of a great many virtues.  As one might suspect, he's very well known for his charity and gift-giving.  Among other things, we're told about St. Nicholas that his parents were wealthy, and upon inheriting their wealth, he followed the examples of Christ's teaching in the Gospels:  he gave it all away to the needy.  According to a biography found at the Greek Orthodox Archdiocese, St. Nicholas "regarded himself merely as the steward of goods which belonged to the poor and took particular care to keep his good deeds secret, so as not to lose the heavenly reward.  On three occasions he secretly left gold enough for the marriage portions of three maidens whom their debt-ridden father intended to give up to prostitution. When the man eventually discovered his good deed, Nicholas made him promise, as he valued his salvation, to tell no one of it."  He became known, perhaps in return for his generosity of spirit, for gifts given by God, of miracles and charismata (he is also known as St. Nicholas the Wonderworker).  He is known for saving those in danger of drowning at sea through his prayers to calm winds, and for other miracles regarding dangers to ships and people making sea voyages (both before and after his death).  Perhaps for this reason, Nicholas is a very common name among the people who populate islands of Greece.  He is the patron saint of sailors, and also of children.  He became a bishop at a young age, and is also famous for defending the faith against the Arian heresy at the Council of Nicea.  He is indeed the same saint who became known as Santa Claus in the West (coming from the Dutch Sinterklaas, meaning St. Nicholas).  Today's story of anonymous and generous giving is a magnificent parallel with the saint's feast day.  The story of this very humble widow no doubt quietly putting her two mites into the treasury of the temple, in parallel with the secret and hidden generosity of St. Nicholas to others, tells us something very important about our own generosity and good deeds.  Christ is aware even of the things that are hidden to others or unknown generally speaking.  The good things we do, the kindnesses, our acts of compassion, are all known to the Lord, and He takes notice.  God also clearly knows the extent of our generosity, how deeply we give from the heart, and how generous we truly are being.  St. Nicholas, in the East and in the West, becomes the embodiment of the gracious spirit of our faith.  Perhaps the best message we're given today might be one of gratitude, because no matter how small we may believe our resources to be, a gift can always be generous, and we always have indeed a generous gift we can make: of our time, our love, even the truth of our deep convictions, and whatever resources we have.  The sacrifices we make for God always count, for we worship the God who sees (Genesis 16:13).  So let us, today, venerate St. Nicholas, and the poor widow whom Jesus lauds, for each of us is more than capable of bestowing the generous gifts Christ helps us to give.  We are all rich in this respect.  For, as Jesus says, even out of her poverty, this poor widow has put in more than all.

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

 

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

 

- Luke 20:27–40 

 

Yesterday we read that, after Jesus told the parable of the Wicked Vinedressers against them, the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.  So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.  Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:  Is it lawful for us to pay taxes to Caesar or not?"  But He perceived their craftiness, and said to them, "Why do you test Me?  Show Me a denarius.  Whose image and inscription does it have?"  They answered and said, "Caesar's."  And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."  But they could not catch Him in His words in the presence of the people.  And they marveled at His answer and kept silent. 

 

  Then some of the Sadducees, who deny that there is a resurrection, came to Him and asked Him, saying:  "Teacher, Moses wrote to us that if a man's brother dies, having a wife, and he dies without children, his brother should take his wife and raise up offspring for his brother.  Now there were seven brothers.  And the first took a wife, and died without children.  And the second took her as wife, and he died childless.  Then the third took her, and in like manner the seven also; and they left no children, and died.  Last of all the woman died also.  Therefore, in the resurrection, whose wife does she become?  For all seven had her as wife."  Jesus answered and said to them, "The sons of this age marry and are given in marriage.  But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.  But even Moses showed in the burning bush passage that the dead are raised, when he called the Lord 'the God of Abraham, the God of Isaac, and the God of Jacob.'  For He is not the God of the dead but of the living, for all live to Him."  Then some of the scribes answered and said, "Teacher, You have spoken well."   But after that they dared not question Him anymore.  The Sadducees imagine that the concept of resurrection frames an extension of earthly life, but they are mistaken.  Jesus explains that there is no earthly marriage in the resurrection, for those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.  Moreover, the Sadducees do not comprehend the Scriptures, for in the burning bush passage (Exodus 3:1-6) it's indicated that Abraham and his sons are alive in God, even though they are physically dead.  My study Bible adds that it is the clear teaching of Christ that the souls of the faithful who have departed this life are sustained before the face of God in anticipation of the final joy of the resurrection.  

The Sadducees were a wealthy landowning class, who formed a kind of aristocracy around Jerusalem.  They did not believe in the resurrection, nor in angels, but followed only the first five books of Scripture; that is, the Pentateuch, or Torah.  Thus, in some sense, their question here reflects their perspective.  We could even note the importance of worldly inheritance and authority in the question.  As their faith was limited to the Scriptures containing the Law of Moses, we see also the importance of Moses' command regarding offspring.  But they rejected the oral traditions of the Pharisees, and the prophets and historical writings as authoritative.  They formed the inherited priestly caste, especially the high priests, and thus assumed many roles within the temple.  They were also favorable to compromise with the Romans.  Thus, their question to Jesus frames a worldly perspective, without the understanding of a life beyond this world in which existence is not the same as we understand it and live it.  It's in a sense ironic that in it is in Jesus' answer to this particular question, and to these particular men, we receive a great teaching about the resurrection, and the life of the resurrection.  Jesus teaches us that first of all, those in the resurrection are the ones who are counted worthy to attain that age.  By that "age," Jesus means a different era of time, not the present age in which we live.  So the first thing Christ indicates is that the resurrection is for those counted worthy of that life.  Jesus explains clearly that in this age, marriage such as we know it does not exist.  Moreover, those who dwell in this age cannot die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection.  So, we're given a picture of immortality, and a role, perhaps, which is in some way equal to the angels.  This gives us a picture of a kind of realization of potentials inherent within human beings for a different, and changed, role in the whole perspective of creation itself.  Jesus describes this as equal to the angels, which perhaps gives us the sense of something akin to the angels but not replacing them or their roles.  To be sons of God and sons of the resurrection is in some sense to be perhaps something "like" the angels, and equal to the angels as Jesus says.  But these terms indicate offspring, and heirs; that is, to be both inheritors and products of this special status of those counted worthy.  They indicate a rebirth into something new, and changed, with characteristics that make for a different and new life for those who come into it.  Jesus gives us these intriguing hints, in response to the Sadducees, indicating for all of us that there are hints that were always there in the Scriptures, if one  knows how to read them and to understand them, to see into them.  For all of these things -- for the attainment of the resurrection, for that new life in that new age, for the understanding of the Kingdom which Christ invites us into, to be "sons" of the resurrection and of God -- we need the spiritual eyes and ears to perceive what is there, already hidden in the ancient Scriptures.  Jesus will continually call people to such spiritual sight and hearing, echoing the words from Isaiah, "Keep on hearing, but do not understand; keep on seeing, but do not perceive" (Isaiah 6:9).  Jeremiah echoes the same call to those who cannot perceive, "Hear this, O foolish and senseless people, who have eyes but do not see, who have ears but do not hear" (Jeremiah 5:21).  God keeps calling us to this new and resurrected life, the life of the age to come, one in which there is a role for humanity equal to the angels, immortal life, and one prepared for us by Christ who ascended with His human flesh and bearing the scars of the Crucifixion.  For what does He prepare us?  We can but take this glimmer, and follow the path He set out for us to get us there, to make us sons of the resurrection, and sons of God.  "For He is not the God of the dead but of the living, for all live to Him." 

 

 

 

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

 

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

 

- Luke 20:19–26 

 

Yesterday we read that Jesus told the people this parable, as He was teaching in the temple in Jerusalem:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  Then He looked at them and said, "What is this that is written: 'The stone which the builders rejected has become the chief cornerstone'?  Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."

 

 And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the people -- for they knew He had spoken this parable against them.  So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.  This is a continuation from yesterday's reading (see above) in which Jesus had told the parable of the Wicked Vinedressers to the people, in which those wicked vinedressers were clearly meant to be the religious leaders.  The chief priests and scribes sought to lay hands on Him to have Jesus arrested and put to death.  The governor is Pontius Pilate, Roman governor of Judea, whose power and authority is Rome's. 

 

 Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth:  Is it lawful for us to pay taxes to Caesar or not?"  But He perceived their craftiness, and said to them, "Why do you test Me?  Show Me a denarius.  Whose image and inscription does it have?"  They answered and said, "Caesar's."  And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."  But they could not catch Him in His words in the presence of the people.  And they marveled at His answer and kept silent. My study Bible notes that this question on taxation is designed to trap Jesus.  A "yes" answer would turn the Jewish people against Him.  A "no" would bring a charge of treason by the Romans.  Christ's answer defeats their cunning, and it shows that a believer can render the state its due while serving God (Romans 13:1-7).  As this denarius coin bears the image of the emperor and is properly paid to the emperor, so each person bears the image of God and therefore belongs to God.  Conflict arises, my study Bible says, only when the state demands that which is contrary to God.

 

How do we discern the things that are Caesar's from the things that are God's?  Perhaps we might better consider this question if we ask ourselves what we render to either one.  What is it that we render to God?  When Jesus is asked about the greatest commandment in the Law, He replies that there are two:  "'You shall love the Lord your God with all your heart, with all your soul, and with all your mind.' This is the first and great commandment. And the second is like it: 'You shall love your neighbor as yourself.'  On these two commandments hang all the Law and the Prophets" (Matthew 22:37-40).  If we read those commandments carefully, we're given a text that teaches us what we should render to God:  our heart, our soul, and our mind.  And to love one's neighbor as oneself is also something we render to God, for this makes us God's community.  To follow the commands of God is to render unto God the things that are God's.  In Monday's reading and commentary, we pondered the question of authority, with which the religious leaders quizzed Jesus.  We considered this statement in the Epistle of James:  "Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning" (James 1:17).  If every good and perfect gift is from God, then clearly we must render unto God our thanks for all that we have, for this also is rightfully God's.  What must we render unto the state, or "unto Caesar" as the text says?  In Christ's time, let us keep in mind, the Romans were hated by most of the Jewish people, and collaborators were despised.  The coin, with Caesar's image on it, was considered to be defiling in the temple, for Caesar was worshiped as a god.  So Jesus is clearly not talking about a government which any of the people in the temple would agree is all "good" or even desirable.  There was great unrest among the people, including many movements seeking to overthrow the Romans, or at least to assassinate their leaders and authorities who held power and used it in ways considered to be abusive and even unbearable.  But even with such a worldly authority over them, Jesus still recognizes that there are things in the world which are required of us, and that there will be worldly authorities -- even those which we find abhorrent -- which nevertheless we may find ourselves living under in our societies.  The Romans printed their coins just as our governments print our money.  But the things we render unto Caesar do not include our hearts and souls and minds.  Those things belong to God, and as such we seek God's guidance and blessing for all things in our lives, the choices we make, and how we conduct ourselves within the society.  Paying taxes is something every government will ask, and so we might ask ourselves about other ways in which Christ proposes we use our assets in this realm of "mammon," or money, material things.  In chapter 16, Jesus tells the disciples, "And I say to you, make friends for yourselves by unrighteous mammon, that when you fail, they may receive you into an everlasting home" (Luke 16:9).  This is understood as a prescription for helping others, particularly the poor, by sharing wealth with them (see the parable of the Unjust Steward, in Luke 16:1-13).  So there are ways in which even that which is Caesar's might be used in service to what is God's (the "everlasting home" of God's kingdom).  So what Jesus is advocating here is a perspective on life that does not divide our world into the sacred and secular in stark ways that allow only for black and white thinking.  As my study Bible puts it in commenting on this story as told in Matthew 22:15-22, God is Lord over all of life, including the secular.  It notes also that -- as the statements from Jesus in today's reading tell us -- paying taxes and similar civil duties are not detrimental to holiness.  In discerning, therefore, the things we are to render unto Caesar and the things we are to render to God, let us conclude that in a properly prayerful life, we place these decisions into the hands of God, and seek God's will for us for all things.  For if even what is to come at Christ's Passion can be used by God for the ultimate good and redemption of all the world, imagine what God can do with all things in our lives.  Let us take our direction from Jesus, and follow His way.

 

 

 

The stone which the builders rejected has become the chief cornerstone

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat him and sent him away empty-handed.  Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  

 

Then He looked at them and said, "What is this that is written:

'The stone which the builders rejected

Has become the chief cornerstone'?

"Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."

 

- Luke 20:9–18 

 

Yesterday we read that it happened on one of those days, as Jesus taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  The baptism of John -- was it from heaven or from men?"  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,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."

 

 Then He began to tell the people this parable:  "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time.  Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard.  But the vinedressers beat hi and sent him away empty-handed.  Again he sent another servant; and they beat hi also, treated him shamefully, and sent him away empty-handed.  And again he sent a third; and they wounded him also and cast him out.  Then the owner of the vineyard said, 'What shall I do?  I will send my beloved son.  Probably they will respect him when they see him.'  But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir.  Come, let us kill him, that the inheritance may be ours.'  So they cast him out of the vineyard and killed him.  Therefore what will the owner of the vineyard do to them?  He will come and destroy those vinedressers and give the vineyard to others."  And when they heard it they said, "Certainly not!"  My study Bible explains this parable as follows:  The man represents God the Father, while the vineyard is a reference to God's people.  The vinedressers are the religious leaders, who are entrusted to care for the people of God.  Each servant who is sent by the owner stands for an Old Testament prophet, who comes to call people back to God.  The beloved son is a reference to Christ Himself.  That the Son is cast out of the vineyard to be killed, has been understood to have a double level of meaning.  First, that Jesus was killed outside of Jerusalem (Golgotha was at that time outside of the city gates).  Second, that He was crucified by foreign soldiers, and not by those of His own "vineyard."  Those others who later receive the vineyard are the Gentiles brought into the Church. 

 

 Then He looked at them and said, "What is this that is written:  'The stone which the builders rejected has become the chief cornerstone'?  Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."  That stone ("whoever falls on that stone") is Christ.  My study Bible cites St. John Chrysostom, who notes that there are two ways of destruction illustrated here.  Those who fall on the stone are people who suffer the effects of their own sins while they are yet in this life.  Those upon whom the stone falls are the unrepentant, who become powder in the final judgment.  

This image of judgment might be quite startling to think about, especially in light of the phrase "it will grind him to powder."  This is an image of ultimate scattering ("He who is not with Me is against Me, and he who does not gather with Me scatters abroad" - Matthew 12:30), and to be ground to powder is clearly a kind of scattering that is total.  It seems to speak of a hopeless obliteration of existence.  If we consider the power of God, however, it would remain likely that only the power of God could restore one in such a condition to life, for "with God all things are possible" (Matthew 19:26).  At any rate, this is an image of obliteration, complete destruction.  Jesus' image of Himself as the chief cornerstone is taken from Psalm 118:22, from which He quotes.  St. Paul uses this image in his Letter to the Ephesians, when he speaks of believers comprising the building of a holy temple fitting for the dwelling of the Holy Spirit:  "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God, having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord, in whom you also are being built together for a dwelling place of God in the Spirit" (Ephesians 2:19-22). Taking all of these elements together, we're given a picture in which, for those religious leaders to whom Christ speaks, a great upheaval is coming, as He is the stone the builders rejected, which will become the chief cornerstone of a new temple fit for the indwelling of God the Spirit. It's a perspective that includes the loss of the temple they administer, the great holy temple in Jerusalem, which indeed will come in 70 AD at the Siege of Jerusalem.  In Saturday's reading, Jesus wept over Jerusalem, lamenting His rejection and what is to come as a result:  "For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation."  Of course, this remains true today; only one retaining wall is left of the temple rebuilt by Herod the Great in which Jesus stood speaking with these religious leaders.  To be subject to judgment is a kind of terrible reckoning; one must consider what it means that repentance is the key to avoiding the fate of those upon whom the stone may fall.  There's a well-known prayer, written by St. Ambrose, which uses the image of a stone as a hardened heart.  It reads, "O Lord, who has mercy upon all, take away from me my sins, and mercifully kindle in me the fire of your Holy Spirit. Take away from me the heart of stone, and give me a heart of flesh, a heart to love and adore You, a heart to delight in You, to follow and enjoy You, for Christ’s sake.  Amen "   A heart of stone stands in danger of becoming so hardened that any kind of repentance or reconsideration becomes impossible.  Let us rely on the warmth of the fire of the Spirit to kindle in us a heart for God's truth at all time, for the power to change, and the courage to be humble.  

Tell us, by what authority are You doing these things? Or who is he who gave You this authority?

 

 Now it happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  The baptism of John -- was it from heaven or from men?"  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,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."

 

- Luke 20:1–8 

 

On Saturday we read that as Jesus drew near to Jerusalem, He saw the city and wept over it, saying, "If you had known, even you, especially in this your day, the things that make for your peace!  But now they are hidden from your eyes.  For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation."  Then He went into the temple and began to drive out those who bought and sold in it, saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of thieves.'"  And He was teaching daily in the temple.  But the chief priests, the scribes, and the leaders of the people sought to destroy Him, and were unable to do anything; for all the people were very attentive to hear Him.

 

  Now it happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the elders, confronted Him and spoke to Him, saying, "Tell us, by what authority are You doing these things?  Or who is he who gave You this authority?"  But He answered and said to them, "I also will ask you one thing, and answer Me:  The baptism of John -- was it from heaven or from men?"  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,' all the people will stone us, for they are persuaded that John was a prophet."  So they answered that they did not know where it was from.  And Jesus said to them, "Neither will I tell you by what authority I do these things."  My study Bible comments that these things about which Christ's authority is question by the religious leaders include Christ's Triumphal Entry into Jerusalem (Luke 19:35-38), His cleansing of the temple (in Saturday's reading; see above), and His preaching (they questioned Him as He taught the people in the temple and preached the gospel).  These elders confront Jesus, my study Bible explains, as it was the duty of the priestly descendants of Levi to manage the temple.  Christ is descended from the Judah (Luke 3:33), but He is the High Priest "according to the order of Melchizedek" (Psalm 110:4), a priestly line which is much greater than that of Levi, for His authority is from the Father. 

 

How do we think of authority?  Jesus acts with His own authority, a kind of autonomy, which is unheard of to these religious leaders in the temple.  They don't recognize that He is the divine Son, even though He refers to Himself by a messianic title, Son of Man (Daniel 7:13-14).   As my study Bible points out, He's not a part of the Levitic priesthood.  (That is, those who inherit the priestly roles in the temple.)  So, this question of authority becomes all-important when we consider our faith.  But to think about the question appropriately, we need to consider where any and all authority comes from in the first place.  Jesus Himself gives us an example of authority to consider when He mentions John the Baptist.  Like many prophets before him, John didn't have a mandate from the powerful in high positions in the society to carry out his ministry of baptism and repentance in preparation from the Messiah.  He had no recognized authoritative position.  Although John the Baptist's father, Zacharias, was a Levitical priest, and Luke's Gospel tells us that his mother, Elizabeth, was "of the daughters of Aaron" (Luke 1:5-7), John the Baptist followed a different pattern, a path set for him by the Holy Spirit, and lived a life of radical poverty dedicated purely to God and the message entrusted to him.  So where did his authority come from?  Jesus poses this question to the religious authorities to posit a kind of authority that is only recognized through a willing perception of the things of God, a response from a heart capable of responding to God.  In his Epistle, St. James, "the Lord's brother" (Galatians 1:19) and first bishop of Jerusalem, writes the following, "Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning. Of His own will He brought us forth by the word of truth, that we might be a kind of firstfruits of His creatures" (James 1:17-18).  Verse 17 is famously included in the Prayer Behind the Ambon, a prayer that is included in every Divine Liturgy in the Orthodox Churches.  If "every good and perfect gift" comes from above, from the Father of lights (our heavenly Father), then we must consider God the Father the Source of all, as is declared in the Nicene Creed.  So, this would include the gift of authority, true authority.  Clearly this is the guiding principle of Christ's entire ministry, as He speaks over and over again of His loyalty to God the Father, even invoking the Father in His response to the temptations of the devil just prior to beginning His public ministry (Luke 4:1-13).  When Christ begins His first public act of ministry, He reads from the Book of Isaiah, "The Spirit of the Lord is upon Me, because He has anointed Me to  preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord."  Subsequently, Jesus says to those who listen, "Today this Scripture is fulfilled in your hearing," a declaration that He is anointed by the Spirit to do what He does (Luke 4:16-21).  Tellingly, Jesus is immediately and violently rejected by His neighbors in His hometown of Nazareth (Luke 4:16-30).  This anointing is witnessed by John the Baptist when he baptizes Jesus and the Spirit descends "like a dove" upon Him (Luke 3:21-22).  So, we have a sense of Christ's authority and where it comes from.  When Jesus brings up John the Baptist to the religious authorities, let us note how once again it is the deep-seated response of the people to the truth of John's ministry that these leaders fear.  Jesus wisely senses this, of course, and so the men who question Christ will not respond.  Let's take note also of Jesus' response:  He says, "Neither will I tell you by what authority I do these things."  We are repeatedly told that the Lord responds in kind to our own impulses; in order to be forgiven, we must forgive, for example (Matthew 6:15); here, these men refuse to answer a direct question from Him, and so neither do they receive an answer.  Psalm 18 reads, "With the merciful You will show Yourself merciful; with a blameless man You will show Yourself blameless; with the pure You will show Yourself pure; and with the devious You will show Yourself shrewd, for You will save the humble people, but will bring down haughty looks" (Psalm 18:25-27).  If we look once again at the Prayer Behind the Ambon, written by St. John Chrysostom and composed nearly completely of Scripture, we see that it begins this way, addressing God: "O Lord, who blesses those who bless You and sanctifies those who put their trust in You."  Christ lives all His life by the authority of God, turning to the Father for each new step of His ministry, for every direction, even those He will be loathe to take (Luke 22:42).  He tells the disciples, "He who has seen Me has seen the Father . . . The words that I speak to you I do not speak on My own authority; but the Father who dwells in Me does the works.  Believe Me that I am in the Father and the Father in Me, or else believe Me for the sake of the works themselves" (John 14:9-11).  Christ's authority comes from the Father, an authority which conveys all other authority, just as every good and perfect gift comes from above -- even though there are those who are deaf and blind to the gifts from heaven.