And all flesh shall see the salvation of God

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying:

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.

Every valley shall be filled

And every mountain and hill brought low;

The crooked places shall be made straight.

And the rough ways smooth;

And all flesh shall see the salvation of God.'"

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire."

- Luke 3:1-9

In yesterday's reading, from the Book of Matthew, we read of Jesus' words about the Baptist. In that reading, it is a time when John the Baptist is in prison for criticizing the wife of Herod Antipas. John's disciples come to Jesus with a question: "Are you the Coming One, or do we look for another?" Jesus replies with a quotation from Scripture about the Messiah, which is being fulfilled in His ministry. After John's disciples leave, He then turns to the multitude gathered to Him and defends John the Baptist, and his "rough" ways. Jesus has some fascinating words about John and the kingdom - John himself is the fulfillment of prophecy, the messenger or herald of the kingdom, Elijah who was to return. But also, he is the greatest of the prophets. Jesus also notes, "And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force," perplexing words that bear looking at more closely. The kingdom is breaking into their midst, with speed, to repent is to be prepared - but those who are a part of it are those who will seize it with passion, and those who bear it, like John the Baptist, and Jesus and His apostles, are not those in kings' houses, who wear soft robes. Neither Jesus nor John fulfill the popular expectations of the kingdom and its coming. Jesus says, "Blessed is he who is not offended because of Me."

In today's reading, we turn to the Gospel of Luke for the same scene we have now read through the Gospels of Mark and Matthew. We saw differences midst the similarities in Mark and Matthew, and the same is true of Luke's Gospel in comparison to the others.

Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, . . . A note in my study bible reads, "Tiberius ruled as sole Roman emperor in A.D. 14-37, but had authority over the provinces from A.D. 11 on. Thus the ministries of John the Baptist and Jesus began sometime between A.D. 26 and 28. Pilate was governor of Judea from A.D. 26-36." Luke gives his audience a historical placement of these times. It is a hint of the careful examination and collection of the stories of Jesus undertaken for this Gospel. Luke was a Gentile by birth, from the city of Antioch - and a physician by profession. He is called the "historian" because, as in this passage, he would date events by reference to secular history. Luke wrote the Book of Acts of the Apostles and was a fellow worker with Paul. His emphasis is on the universality of the Gospel message - with a great emphasis on evangelization and mission to the Gentiles.

. . . while Annas and Caiaphas were high priests, the word of God came to John the son of Zacharias in the wilderness. A note reads, "Caiaphas was the sole official high priest (A.D. 18-36), but people recognized behind him the power of his father-in-law, Annas, a previous high priest deposed by the Romans." So Luke creates a setting that is universal, for Jew and Gentile. We have the references to the Roman political power in secular rule at the time, and the priestly rulers in the temple. And then there is John the Baptist, son of Zacharias, who comes neither from kings' houses nor is he in the temple leadership, but the wilderness.

And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, . . . A note here reads, "The call to repentance was typical of the Old Testament prophets, but John's baptism for the remission of sins sounds a deeper note: a symbolic washing away of sins, prefiguring that which will come. As Paul writes in Romans 6:1-6, those who come to Christ will be buried with Him in baptism, rising to new life." John is creating a preparation for the One who is to come, and the kingdom He is to inaugurate. It is a time of "about face" - repentance is the act of changing one's mind, preparing for something new and its receipt within ourselves. It is an act of preparation for the Good News.

. . . as it is written in the book of the words of Isaiah the prophet, saying: "The voice of one crying in the wilderness: 'Prepare the way of the LORD; make His paths straight. Every valley shall be filled and every mountain and hill brought low; the crooked places shall be made straight. And the rough ways smooth; and all flesh shall see the salvation of God.'" A note here reads, "Isaiah the prophet foresaw the momentous significance of the period of the Messiah and the preparation necessary for it." And again, although this is a book primarily written for a Gentile audience, we hear the true universality of the message. John the Baptist comes in the fulfillment of prophecy, citing prophecy. He understands his role as messenger and herald of the kingdom, and the One who is to come. This light is for all the nations, not just the Jewish people, but it is "a light to lighten the Gentiles, and the glory of thy people Israel" (Luke 2:32). This light brings all the light of the history of Israel, or the People of God, to all the world.

Then he said to the multitudes that came out to be baptized by him, "Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not begin to say to yourselves, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones." In the reading from Matthew's Gospel, which is aimed at a mixed Jewish and Gentile audience, but particularly written with Jewish custom and commonly used Aramaic phrases, John the Baptist's scathing words here are directed at the Pharisees and Saduccees who come for baptism - those in leadership in the temple or the ruling classes. But here, in Luke's Gospel, the words take on a different meaning: there is no one who can rest on heritage for membership in this kingdom. The emphasis shifts and changes, becoming more universal: God wants those who will love Him for themselves, not those who rest on lineage or heritage. Even the stones can be raised up as children to God. As we have reviewed in earlier commentary, "stones" will become an important image in evangelizing -- those who are of the Church are "living stones." In the words of Peter, "You also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ" (1 Peter 2:5). This kingdom is a new order, unlike any other previously understood.

"And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire." Therefore the nature of this "new order" is something utterly different from the kind of hierarchies already understood. It is not inherited, nor is it given as a privilege by other men. Rather it is a gift by adoption. God wants those who love Him, and it doesn't matter what their backgrounds. But there is judgment, discernment, and it comes from honoring those who will bear the fruits of this love. Repeatedly Jesus emphasizes this point Himself, and here John the Baptist does so. Those who have inherited a spiritual understanding are responsible for the fruits they bear, and they are responsible for the bad fruits as well. As in Matthew's Gospel, we understand that this baptism is also a baptism of fire, one that will test each one. Can we stand in that fire, and let it set us ablaze? Or are we unable to stand in that fire, and unable to bear fruits worthy of its flame of love?

Again, we return to fire as a symbol for the Spirit of this kingdom. It is a fire that links all who belong to it, a fire that enlivens and shares its blazing energy and light. It is a fire that sets aflame those who will receive it with love, energizing and building that kingdom via its living stones. It is a flame of love. But it bears no privileges, no secret deals, no entitlements. It is, instead, a flame offered as a gift to each one of us, equally, leveling the playing fields. The Way of this flame is to be prepared by making "His paths straight. Every valley shall be filled and every mountain and hill brought low; the crooked places shall be made straight. And the rough ways smooth; And all flesh shall see the salvation of God." All flesh gives us the key here to the radical equality of this kingdom which is neither created by "specialness" nor "privilege" nor "heritage." It is a flame that approaches each, and each might be worthy of adoption to this kingdom. But it all depends: The light of Advent comes from a blazing, energetic, heavenly fire. Can you carry that flame and be Its bearer? Do you love it with the passion and energy worthy of that flame and allow its love to blaze in you? Or does it burn the fruits you choose to bear?

Blessed is he who is not offended because of Me

And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, "Are You the Coming One, or do we look for another?" Jesus answered and said to them, "Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of Me."

As they departed, Jesus began to say to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings' houses. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. for this is he of whom it is written:

'Behold, I send My messenger before Your face,

Who will prepare Your way before You.'

Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come. He who has ears to hear, let him hear!"

- Matthew 11:2-15

In yesterday's reading, the lectionary gave us Matthew's introduction of John the Baptist and his ministry, proclaiming that "The kingdom of heaven is at hand!" John teaches repentance and his baptism is for this purpose: to prepare for the kingdom that is "breaking in" to their midst, and the One who is to come. The "One" will not baptize merely with water, as did John, but with the Holy Spirit and fire. John has scathing remarks for those in the leadership of the temple who come to him, and he is a popular preacher with all the people of Judea. The lectionary directs us now, in today's reading, to the time when John the Baptist is imprisoned by Herod Antipas, and Jesus' ministry is spreading and growing in its popularity. At this time in Matthew's Gospel, Jesus has just sent out the Twelve Apostles on their first mission.

And when John had heard in prison about the works of Christ, he sent two of his disciples and said to Him, "Are You the Coming One, or do we look for another?" My study bible notes here: "According to the Church Fathers, John the Baptist asks this question in order to guide his own disciples to Jesus. It is also possible, according to modern interpretations, that John thought of the Messiah as judge only and was perplexed by the mercy of Jesus." Certainly it is true that many followers and disciples of John became Jesus' disciples. It is considered that several of the Apostles were John the Baptist's disciples first. The Gospel of John teaches that John the Baptist pointed to Jesus, teaching his disciples, "Behold the lamb of God!" Whatever the reason for his question, Jesus' ministry is far different from the general messianic expectations of the people; it is a revelation of God - something that will always expand our understanding and defy our expectations.

Jesus answered and said to them, "Go and tell John the things which you hear and see: The blind see and the lame walk; the lepers are cleansed and the deaf hear; the dead are raised up and the poor have the gospel preached to them. And blessed is he who is not offended because of Me." A note here reads, "Isaiah predicted that at the coming of the Messiah the blind would see, the lame walk, lepers would be cleansed, the deaf would hear (see Luke 7:22). Jesus fulfills the prophecies of Isaiah, bearing the fruit which only the Messiah can produce." Jesus answer reassures John through the fulfillment of prophecy. Despite His unexpected ministry, Jesus is still the fulfillment of prophecy, of that which has been seen and revealed through the prophets. So we are at once in holy territory: the revelation of the unexpected, and its complete vision as that which was prophesied. This is the nature of prophesy - despite what we think we know, a revelation of holiness is infinitely creative, and will expand our understanding of what we think we know!

As they departed, Jesus began to say to the multitudes concerning John: "What did you go out into the wilderness to see? A reed shaken by the wind? But what did you go out to see? A man clothed in soft garments? Indeed, those who wear soft clothing are in kings' houses. But what did you go out to see? A prophet? Yes, I say to you, and more than a prophet. for this is he of whom it is written: 'Behold, I send My messenger before Your face, who will prepare Your way before You.'" Jesus speaks in defense of John the Baptist. In the readings of yesterday and the day before, we read of John the Baptist's clothing and appearance: he wore clothing of camel hair, a leather belt around his waist. He ate the things of the wild: "wild honey and locusts." John was not a "reed shaken by the wind" nor a "man clothed in soft garments," and now he is imprisoned by the king. He was a man who devoted his life to the kingdom and its proclamation, and to preparing everyone for its time. Jesus confirms that John himself is the fulfillment of prophecy, the messenger who comes before the One, the Messiah, to proclaim His kingdom. While John and Jesus are two different "types" - the one criticized for his severe asceticism, the other for His "gluttony," Jesus' words assure His audience that they are both the fulfillment of prophecy. This is a testimony to the infinite creativity of the Holy Spirit, the promise that holiness is a fulfillment of every individual's potential, an addition to and greater manifestation of the personal which comes from God's image in each.

Assuredly, I say to you, among those born of women there has not risen one greater than John the Baptist; but he who is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffers violence, and the violent take it by force. A note reads, "Suffers violence may mean that the Kingdom is under attack by opponents of John the Baptist and Jesus, or other violent men -- messianic pretenders trying to bring in the Kingdom by using military force against the Romans. An ancient patristic interpretation is that the Kingdom itself breaks into this world 'violently' (10:34). For instance, through powerful miracles, alert and daring people take hold of it aggressively. Whoever is a hearer and lover of the Word of God takes the Kingdom 'by force,' exerting all earnestness and desire to enter the reality of the Kingdom. For this martyrs shed their blood, making their confession of faith, being 'made a spectacle to the world, both to angels and to men' (1 Cor. 4:9). The Kingdom of Heaven belongs not to the sleeping or lazy. Rather, the violent take it by force." As John himself was no "reed shaken by the wind," no "man clothed in soft garments" fit for kings' houses, so this kingdom is not borne by those who live soft lives, who mince words, who hide behind a mask of conformity or the praise of other men. Rather this kingdom is breaking through into the world, and supported by those willing to stand up and seize it and bear it for themselves. Jesus' Apostles are not those from highly privileged backgrounds. Jesus as Son of Man says earlier in Matthew's Gospel that "foxes have holes and birds of the air have nests," but that He "has no place to lay his head." This kingdom is not that which is spoon-fed in high places of softness and decorum, but it is for those who grasp it "breaking in" to their midst, in uncomfortably powerful ways for those in leadership and positions of authority. It is for those whose eyes can be opened, and who can see what hypocrites cannot. This, it seems to me, is always a radical proposition that will shake up our comfortable and accepted patterns and ways of thinking. Indeed, repentance itself, for which John the Baptist has called, is a direct call for a new way of thinking, for changing one's mind. It is not an easy transition to this kingdom; the fulfillment of prophesy is a matter of great revelation - and not merely the gratifying of our expectations and understanding. This is the sword Jesus brings, which comes between those who can accept, can see this spiritually, and those who cannot and will not.

"For all the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come." A note here reads, "The identification between John the Baptist and Elijah is quite explicit. It is not John who ascribes to himself the role of Elijah, but Jesus who assigns him this place in the history of salvation. John fulfilled the mission of Elijah (Luke 1:17, 76) and his destiny was similar to Elijah's. Yet John is honored over Elijah, for Jesus in comparing the prophets said, 'There has not risen one greater than John' (v. 11)." John's status as a prophet is special, remarkable - his is the fulfillment of the spirit of Elijah that was to return to proclaim the kingdom and the coming of the Messiah, the Anointed One." Those who can receive it are those who can grasp this kingdom out of the appearance of the conventional and expected, who can seize what is there spiritually before them, and the understanding it conveys.

"He who has ears to hear, let him hear!" How does this kingdom come, and how is it grasped by the "violent who take it by force?" It requires spiritual sight and hearing. If you can hear the message, if you can grasp this gift, then you may enter this kingdom. This is not a call to the complacent, or to those who strive merely for the praise of others, but to those who can be called out of their lives, out of the ordinary, and who can hear what is there to hear. It is for those who can understand this baptism of the Holy Spirit and its fire - and who are set ablaze with its passion and love and wisdom. It is for those who can seize the day, the moment, the hour, and recognize their place in that kingdom that "breaks through" into the midst of our daily reality, and grasp their place in it. Every day, every hour, it calls us. What fire blazes in your heart? How does the Spirit call you to be what God asks of you - and to break into that kingdom and grasp what it holds for you? John the Baptist was not a soft reed, and neither is Jesus - nor are His followers. Let us remember that His mission is not to those who will not grasp it for themselves and hold it dear, but for those who truly desire it in the depths of their being, who are not offended at those through whom it comes, and who can truly live in its fire.

The kingdom of heaven is at hand!

In those days John the Baptist came preaching in the wilderness of Judea, and saying, "Repent for the kingdom of heaven is at hand!" For this is he who was spoken of by the prophet Isaiah, saying:

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.'"

Now John himself was clothed in camel's hair, with a leather belt around his waist, and his food was locusts and wild honey. Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins.

But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers! Who warned you to flee from the wrath to come? Therefore bear fruits worthy of repentance, and do not think to say to yourselves, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones. And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire.

I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire. His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire."

- Matthew 3:1-12

In yesterday's reading, we were introduced to John the Baptist through Mark's Gospel. We received the prophecy quoted in today's reading from Matthew, and we also learned of John's baptism for repentance, in preparation for the One who will baptize with the Holy Spirit. See Prepare the way of the LORD. Today the lectionary takes us into the similar passage from Matthew, who adds a little extra for our understanding, as we move through Advent.

In those days John the Baptist came preaching in the wilderness of Judea, and saying, "Repent for the kingdom of heaven is at hand!" For this is he who was spoken of by the prophet Isaiah, saying: "The voice of one crying in the wilderness: 'Prepare the way of the LORD; make His paths straight.'" My study bible has quite a few copious notes on nearly every verse of today's reading, which I find of great interest. Here it says that "the wilderness of Judea is the barren region descending from Jerusalem to the Dead Sea. Preparation for Jesus' ministry begins with the call of John the Baptist to repent (v. 2). The reason: the kingdom . . . is at hand. Repentance, which always accompanies belief, is a total about-face. It is a radical change of one's spirit, mind and heart, a complete reorientation of the whole of one's life and being. It is the necessary first step on the way of the LORD (v. 3) and is followed by the confession of sins, the decisive act of baptism, and an actual change in one's life, the 'fruits worthy of repentance' (vv. 6, 8-12)." "The kingdom of heaven is at hand!" is essentially the same message Jesus will teach His apostles to use as they are sent on their first mission, and Jesus Himself will also teach using this phrase. John the Baptist, who is a prophet, is seeing the reality of that kingdom, and preparing all for its reception.

Now John himself was clothed in camel's hair, with a leather belt around his waist, and his food was locusts and wild honey. My study bible notes that, "John's ascetic lifestyle is in conformity with that of the Jewish sects, such as the Essenes, who made their home in the wilderness and whose purpose was to prepare for the coming Kingdom of God. His clothing is typical of a prophet. Elijah, who also wore a leather belt (2 Kings 1:8), was the prophet expected to prepare Israel for the Messiah (17:9-13; Mal. 4:5,6). Monastics especially follow in Elijah's and the Baptist's mission of repentance and prophecy." The note in my study bible reflects the tone of Matthew's Gospel, and it's significantly different in shape, if you will, from the similar reading in Mark's Gospel that we read yesterday. Here, there is a strong emphasis on expectation and the repentance necessary to receive that kingdom. What does it ask of us in preparation? John's asceticism and chosen humility is a key to the answer to that question.

Then Jerusalem, all Judea, and all the region around the Jordan went out to him and were baptized by him in the Jordan, confessing their sins. A note reads, "People are baptized by John, confessing their sins, so that they may be prepared to receive the Messiah. Such preparation is usual in coming to faith. Confession of sin is a sign of repentance and is essential to baptism even today. John's baptism, however, was for remission of sins only, purifying people for the coming of the Messiah and helping to deliver them from the wrath to come; it did not confer regeneration nor adoption as a child of God (v. 11), as does Christian baptism." Repentance here centers on coming to terms with the reality of one's internal spiritual life. To confess a sin is not so much to make a list of faults, but to be aware of one's state of spirituality. It is the beginning of understanding of relationship to Creator, and where we stand in terms of the spiritual journey that will be asked of us as we seek to meet that kingdom.

But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, "Brood of vipers! Who warned you to flee from the wrath to come?" A note teaches, "The Pharisees and Sadducees are skeptical of John's mission and oppose Jesus. Sadducees, members of the high-priestly and landowning class, controlled the temple and the internal political affairs of the Jews. Denying the resurrection of the dead, they had no messianic hope. The Pharisees were a lay religious movement centered on the study of the Law and on strict observance of all its regulations. They believed in resurrection and solely on the power of one's good works according to Mosaic Law, and that the Messiah was only a glorious man. John's epithet for them, brood of vipers (12:34; 23:33), sharply denounces their malice as being influenced by 'the snake,' the Adversary, Satan (Job 1:6)." Clearly, John's scathing remark shows his attitude toward the Pharisees and Sadducees, and his opinion of the religious leadership. It mirrors Jesus' attitude toward the hypocrisy of those who will criticize both Himself and John the Baptist. We are clear on where we stand: John is a charismatic preacher, widely believed to be a prophet, who speaks out against the established religious hierarchy - and who will be beheaded by their ally in political authority. This is a kingdom breaking through into a place of its adversaries, those who will try to stop it, and to destroy those who bring its reality to us.

Therefore bear fruits worthy of repentance, . . . My study bible says, "Repentance, confession, and baptism lead to fruits worthy of repentance, a way of life consonant with the expected messianic Kingdom (see Gal. 5:22-25). If no fruit appears, sacramental acts and spiritual discipline are useless." Why begin this process of self-revelation, the change of true repentance, unless it comes to fruition? Jesus will baptize with the Holy Spirit - and it is up to each one to reveal the work of the Spirit in themselves, the gifts it brings and develops. These are the fruits worthy of repentance.

". . . and do not think to say to yourselves, 'We have Abraham as our father.' For I say to you that God is able to raise up children to Abraham from these stones." A note reads here: "The warning that from these stones (Heb. 'ebanim) God can raise up children (Heb. banim) is a Hebrew play on words. God does not admit fruitless children into His house; He creates new children from the Gentiles." Stones are an important spiritual metaphor for the human beings who will make up this Church in the future. This same term will be used by Jesus in replying to the criticism of the temple leadership, as His disciples welcome Him into Jerusalem, and later in Peter's Epistle when he refers to the members of the Church as "living stones" who comprise the "spiritual house" with Christ as the cornerstone. To "bear fruits" is to be such a "living stone."

"And even now the ax is laid to the root of the trees. Therefore every tree which does not bear good fruit is cut down and thrown into the fire." A note says, "Even now shows that the Baptist anticipates divine judgment on God's people through the coming of the Messiah (v. 12). Fire, a symbol of destruction, often describes the final judgment (see Is. 33:11; 66:24; Ezek. 38:22, 39:6; Zeph. 1:18)."

"I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire." A note here says, "John's baptism of water only prepares for Christ's baptism of water and the Holy Spirit. Christ baptizes in fire, for as the grace of the Holy Spirit was poured out upon the Apostles in the form of tongues of fire, so is that grace poured out in baptism. In John's culture, a slave would carry the king's sandals. Thus John powerfully contrasts himself with God's Son, Jesus the Messiah." John's testimony as prophet sums up a tremendous picture of this kingdom breaking through into our midst, but it is a kingdom of tremendous energy, of fire - and it will winnow that which cannot accept its energy and use it to bear fruits of love and spiritual beauty.

"His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire." A note here reads, "The figure of winnowing the threshed grain from the chaff is a metaphor for divine judgment, which always separates good from evil." The fire John mentions is a very important symbol, because it is one that works in all ways to build this kingdom: it gives energy to those who will use it, it is the power behind the understanding given to "each in one's own language" at Pentecost, it is the test of every soul, so that we go through experiences that teach us to discard that which we do not use, which is not a part of the yielded fruits of the spirit, and move on more deeply and fully into that kingdom. It also burns that which cannot accept and hold its reality.

Judgment, then, seems to rest in our attitudes. Can we accept this kingdom? Can we "bear fruits worthy of repentance?" Can we make this transition out of one state of mind and into another? Will the fire enliven us, instill in us new energy and creativity and power and communication and understanding, or will it burn? Can we give up the things that cannot stand in this fire? In a sense, it is all up to us. But the Holy Spirit with which we will all be baptized and anointed will do Its work, and it is to separate, to reveal, to transform. It nurtures and builds, gives wisdom, and consumes that which stands in the way. It is also a cleansing and purifying fire. Where do we stand in that fire? Can we, too, be the living stones who build this "spiritual house," this "holy priesthood," that offers up spiritual sacrifices acceptable to God through Jesus Christ? (See 1 Peter 2:5.) The sacrifices we offer are the things we submit to that fire, as we discard from ourselves that which does not fit in this kingdom, and change through repentance, or "change of mind" as the original Greek word translates - so that we become the stones that stand, and bear fruits filled with the energy of that fire. How does the fire of the spiritual energy of grace teach you to go forward, to cast away the parts of yourself you need to discard, and to build up your life with the fruits of its love? This gift does its work in us, but we do our part to prepare to receive it, so that we bear the fruits worthy of the gift. For today, let us look to the light of Advent as the luminous blazing fire of the Spirit that is our gift.

Prepare the way of the LORD

The beginning of the gospel of Jesus Christ, the Son of God. As it is written in the Prophets:

"Behold, I send My messenger before your face,

Who will prepare Your way before You."

"The voice of one crying in the wilderness:

'Prepare the way of the LORD;

Make His paths straight.'"

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins. Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey. And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose. I indeed baptized you with water, but He will baptize you with the Holy Spirit."

- Mark 1:1-8

In yesterday's reading, we read of Jesus' time of trial. We also read of Peter's denial of Jesus - and in Luke's Gospel, we are taught about Jesus' glance at Peter after the three times Peter denies being one of His followers. See If I tell you, you will by no means believe. For today, as we are in the season of Advent, the Lectionary begins readings in other Gospels, preparing us for the celebration of Christ's birth. Today's reading is the beginning of Mark's Gospel.

The beginning of the gospel of Jesus Christ, the Son of God. My study bible has some interesting notes on this passage. Here, it notes that "Gospel refers not to mark per se, but to the sacred story of the life, death and Resurrection of Christ, the Good News of salvation in the Kingdom of God (Matt. 4:17, 23). Beginning refers to the opening events of the ministry of Jesus, namely, the preparatory activity of John the Baptist and the baptism and temptation of Jesus, the Christ, the Son of God." We remember that in the early church, it wasn't the birth of Jesus that was the important celebration of this season, but rather the events of the Baptism by John the Baptist and the beginning of Jesus' public ministry.

As it is written in the Prophets: "Behold, I send My messenger before your face, who will prepare Your way before You." "The voice of one crying in the wilderness: 'Prepare the way of the LORD; make His paths straight.'" The prophesies quoted here are from Malachi 3:1 and Isaiah 40:3. My study bible notes, "Prepare Your way: John the Baptist, the last prophet of the Old Testament period, fulfills prophecy and prepares the people of God for the Messiah's coming. Hearts are softened to receive the Light." John comes, bringing the news - the good news of this gospel. Prophets have always taught about the spiritual realities that are seeking to "break through" in their gifts to the world. Do we listen to them?

John came baptizing in the wilderness and preaching a baptism of repentance for the remission of sins. A note here reads: "Baptism . . . for the remission of sins (lit. 'to let go' of sins) is a major part of John's preparation of the people for Jesus' coming. Later, in Christian baptism, God not only forgives our sins, letting them go, but He also brings us into union with Christ. (See Rom. 6:5.)" John's work is in some sense, groundbreaking. He is preparing all for what - or rather Who - is to come. We start with repentance, a turnaround, a change of mind - ready to receive the new.

Then all the land of Judea, and those from Jerusalem, went out to him and were all baptized by him in the Jordan River, confessing their sins. A note on this verse says: "All the land of Judea . . . went out to him indicates the sweeping impact of the ministry of John the Baptist. He is perhaps the leading religious figure outside of official and rabbinic Judaism." This passage tells us some very important information for the setting of the birth of Jesus' public ministry: John's proclamation has captured the imagination of the people. It is a time of turmoil, oppression, uncertainty for the nation of Israel, the Jewish people. They look for the One who is to come - and heed's John's charismatic proclamation and ministry. People from all stations of life consider John the Baptist a prophet.

Now John was clothed with camel's hair and with a leather belt around his waist, and he ate locusts and wild honey. A note here teaches that, "John's clothing is similar to that of Elijah (2 Kin. 1:8), indicating that he fulfills the prophecy of Elijah's return." Jesus Himself will teach that the prophecy of Elijah's return was fulfilled in John the Baptist, who had "the spirit of Elijah." Mark's Gospel, teaching us about John's clothing, seems to suggest that John himself was aware of this role. John's description is that of an ascetic - a person who puts the kingdom of God and his work for that kingdom ahead of all material concerns. His vow was for poverty and humility, and he had a widespread following.

And he preached, saying, "There comes One after me who is mightier than I, whose sandal strap I am not worthy to stoop down and loose. I indeed baptized you with water, but He will baptize you with the Holy Spirit." A note here reads, "Baptism with the Holy Spirit means that only Christ, the Son of God, fully possesses and gives the Spirit. So to receive the Spirit we must be baptized in Christ and adopted as children of God (see Gal. 3:27; Eph. 1:5). In adoption, Christians become anointed ones; it was of these God said, 'Do not touch My anointed ones' (Ps. 105:15)." And the preparation is complete in John's message here: "There comes One after me . . . He will baptize you with the Holy Spirit." And it is this for which we prepare - this is the great news, the revelation of John and the fulfillment of prophecy.

We see the great gifts of God inherent in the Scripture today, and it is a kind of earth-shattering news to think about. The awaited Messiah, "the Anointed One," is the One who will anoint us with the Holy Spirit. John comes baptizing with a baptism of repentance. We remember the Greek word in these texts for "repentance." It is metanoia - which literally means "change of mind." We are being prepared to have all of our expectations and ways of thinking changed, shaken up. We are being prepared for something new, a revelation of the incarnation of God amidst us, and for all that this will bring into our awareness, if we can but accept it. John's call for repentance is to introduce a radical gift giving and blessing: for God so loved the world that we are blessed with this extraordinary blessing and anointing by the Anointed One - and all the many multitudes of outpouring of that gift that will follow and extend into an infinite holiness for the world, incalculable in its giving to us. It all starts, in this story, with John the Baptist, who comes to us from the wilderness, in camel's hair, and a leather belt, who ate "locusts and wild honey." As we begin this journey, the light comes to us in a form of extreme poverty, of sacrifice for the sake of the kingdom of God. Could we be capable today of understanding the richness and wealth and gifts of infinite magnitude he brings? Are we ready, prepared, for this to be born into our midst? Could we see it today? We still need metanoia, repentance, for our eyes to be opened as widely as they need to be in order to grasp this gift! Let us think about that today, as we await the light we need to truly see.

If I tell you, you will by no means believe

Having arrested Him, they led Him and brought Him into the high priest's house. But Peter followed at a distance. Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them. And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him." But he denied Him, saying, "Woman, I do not know Him." And after a little while another saw him and said, "You also are of them." But Peter said, "Man, I am not!" Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean." But Peter said, "Man, I do not know what you are saying!" Immediately, while he was still speaking, the rooster crowed. And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times." So Peter went out and wept bitterly.

Now the men who held Jesus mocked Him and beat Him. And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy! Who is the one who struck You?" And many other things they blasphemously spoke against Him.

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us." But He said to them, "If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let me go. Hereafter the Son of Man will sit on the right hand of the power of God."

- Luke 22:54-69

In yesterday's reading, Jesus prayed on the Mount of Olives. He encouraged His disciples also to pray that they "may not enter into temptation." He prayed His great prayer blending the divine and human - that if it be the Father's will, to pass the cup of what is coming, His arrest and crucifixion. But "nevertheless, not My will but Yours be done." We are told that an angel comforted Him, and Christ was also in agony, His sweat like great drops of blood pouring from Him. He again exhorted the apostles to pray against temptation. Then the mob arrived, the temple officials and captains to arrest Him, with Judas, His betrayer. Jesus said, "Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness."

Having arrested Him, they led Him and brought Him into the high priest's house. But Peter followed at a distance. Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them. And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him." But he denied Him, saying, "Woman, I do not know Him." And after a little while another saw him and said, "You also are of them." But Peter said, "Man, I am not!" Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean." But Peter said, "Man, I do not know what you are saying!" Immediately, while he was still speaking, the rooster crowed. And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times." So Peter went out and wept bitterly. My study bible notes here: "That the Lord turned and looked at Peter is an intimate detail reported only by Luke. One can imagine the profound meaning of their mutual glance." It's always kind of remarkable to me to view this scene of Peter, because we're told it's a servant girl who first looks at him and recognizes Peter as a follower of Christ. It's she before whom he is first of all afraid and cowardly. From there the pressure builds to insist on his denial. We can perhaps take it for granted that he wasn't afraid of imminent arrest, since the temple authorities had only taken Jesus when they had an opportunity to seize them all. And in some way, Peter is not even standing up for himself, let alone Jesus. So this cowardice is a reflection of the temptation against which Jesus had warned, in yesterday's reading. Peter is in the depths of betrayal of both His master and his true reality, his faith. Let us hope that when we are in the midst of such a betrayal of all that we hope to be and what is best for us, we too can heed an inner glance from our Lord, that sets us back upon our feet, so that, like the Prodigal Son, we "come to ourselves" and remember who we are and where we must be going, whose business we are to be about.

Now the men who held Jesus mocked Him and beat Him. And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy! Who is the one who struck You?" And many other things they blasphemously spoke against Him. Why is it important that our Lord went through and endured such humiliation and suffering at the hands of those who mock Him? Because we too may endure such humiliation for our faith. Wherever we go, He has gone before us, and He can take our suffering and build our strength for us. Just as Peter was warned to pray for strength, to face temptation, and just as Peter needed strength other than his own to resist, so do we. He has been there before us, and takes on our suffering so that we too may have His strength. This is also the power of prayer and seeking union and dialogue with Him.

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us." My study bible tells us here that "the official sessions of the council could take place only by daylight." So, they are careful to follow the law in Luke's narrative.

But He said to them, "If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let me go. Hereafter the Son of Man will sit on the right hand of the power of God." My study bible notes, "To sit on the right hand of the power of God signifies Christ's equality with God the Father." Again, to my mind, this is another remarkable scene. As is His usual custom, Jesus does not mince words. But He characterizes for us the nature of this power of darkness and those who are caught up in it, and their attitudes. They cannot listen. They cannot believe nor hear with spiritual ears. They are of a deceitful purpose. Again, hypocrisy is the order of the day - they follow the law by waiting until daylight for the session, but they seize Him by night, and their questions are not honest. They do not sincerely inquire of anything. They do not seek a real identity of Christ here, only to get rid of Him and His popularity and criticism of their places and how they run things in the temple, their practices and the ways in which they use the law.

Have you ever been in a situation in which you, too, dealt with dishonest people who used an image of the good, the moral, only to condemn and to take away something that you had? You may not think your situation resembles Christ's, but the truth is that these pictures in the Gospel serve us all in any situation in which the "power of darkness" (to which Jesus referred in yesterday's reading) can operate in our lives. So if we juxtapose Peter's betrayal with the scenes we are given that follow, we are always in a common thread of identity. Who are we? Who is Peter? Who is Christ? At our deepest levels of personal identity, when we "come to ourselves," then, who do we find? How do we find our image in God, our Creator - the one whose image is stamped in us? What it means to be true to oneself is in fact the same as being true to Creator, and true to faith, because it is there in that identity that we truly find ourselves. A betrayal goes much deeper than we think it does when we succumb to temptation to deny who we truly are, to deny our trust in God to teach us the answer to that question. Remember these scenes when you are in the midst of those who really don't want to know, but rather to project their own image onto you - and remember in Whose hands that image really belongs, the only One who can give you the truth of who you are and how to respond to those who can neither see nor hear what you are, because they don't choose to. We look to the light of Advent for so much more than we think we do. We place ourselves in that light to teach us how to walk through the darkness of all things we may pass through in this world, and keep our souls, keep ourselves in trust to our real identity in Him. In the depth of injustice, we lose who we are; God's justice - just a glance - restores us to that which is real within us.

This is your hour, and the power of darkness

Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said said to them, "Pray that you may not enter into temptation." And He was withdrawn from them about a stone's throw, and He knelt down and prayer, saying, "Father, if it is Your will, take this cup away from Me; nevertheless not my will, but Yours be done." Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, "Why do you sleep? Rise and pray, lest you enter into temptation."

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?" And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, "Permit even this." And He touched his ear and healed him. Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs? When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness."

- Luke 22:39-53

On Saturday, we read about Jesus preparing His disciples for what is to come. His arrest is imminent. Peter was warned that he would betray Jesus - "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me." Jesus also told His disciples they must prepare for hardship, in contrast to their first great apostolic mission. "But now," Jesus said, "he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.'"

Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said said to them, "Pray that you may not enter into temptation." My study bible notes here: "One of the fundamental purposes of prayer is to strengthen us against temptation in terms of inner sin and outward trials." We know that Jesus has already warned Peter about the denials that are to come. Part of Peter's problem is his reliance on himself, his own strength and emotional conviction alone. We need God's help for the strength of the kingdom and the faith we need. Prayer is a way of seeking this strength. Jesus initiates the times of persecution here for His flock, as Jesus Himself is "numbered with the transgressors." The times of trial they will share with Him demand prayer and strength for the faith they will need.

And He was withdrawn from them about a stone's throw, and He knelt down and prayer, saying, "Father, if it is Your will, take this cup away from Me; nevertheless not my will, but Yours be done." A note reads: "Jesus exemplifies what He taught in the Lord's Prayer -- 'Your will be done' (11:2)." This wonderful short snippet of prayer teaches us so much. We get the human Jesus, who has all the reasons in the world for wishing this "cup" of crucifixion be taken away: He fears for His flock -- what will become of them? How will His mission continue? At His return, will He find faith on the earth? Will it help the Church to come to be crucified, which will serve as a stumbling block and foolishness to worldly opinion? There are so many ways, in addition to the merciless suffering and death He will undergo, that our human perspective is at work behind this prayer to forgo this cup "if it is Your will." But the power of Jesus as Son - and our example of faith and how we are to practice that faith - is in the words, "Your will be done." We have a model of prayer for our doubts and fears, our worldly concerns, our relationship to God in whose image we are made - for all of what we are.

Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. A note reads, "These details, reported only by Luke, indicate the human agony of Jesus and the divine help given to Him as He contemplates His Crucifixion." I like the response to the prayer that we are given here: an angel appears from heaven, strengthening Him. How do we know what angelic presence responds to our prayers for strength? Can we be aware of the efforts made on our behalf? This response is instant. And, as my study bible notes, we are also given the tremendous agony He undergoes at the same time. In our own times of trial, of doubt and indecision, the agony of the loss we face, let us remember His example, this picture: the angel and the agony He experienced before we did.

When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, "Why do you sleep? Rise and pray, lest you enter into temptation." And here is another important facet of faith: the encouragement of others. Jesus is lending His care to His disciples - they must pray for their own strength and well-being.

And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him. But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?" A note here reads: "Son of Man is an expression that Jesus used for Himself which could mean (1) simply 'man' - that is, 'me' - or (2) the heavenly figure of Daniel 7:13, a title which both revealed and veiled Jesus' messianic identity." One thing that we can always count on from Jesus is straight talk: He is never afraid to confront accusers and those who harm others with their hypocrisy. He never minces words.

And one of them struck the servant of the high priest and cut off his right ear. But Jesus answered and said, "Permit even this." A note interprets, "Permit even this: permit the arrest and let events take their course in fulfillment of God's will." Again, a double-sided picture: Jesus speaks out against the moment of betrayal, but also speaks for God's will, "Permit even this."

And He touched his ear and healed him. Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?" A note says that "Luke reports only the Jewish participants of the arresting party, whereas John reveals a contingent of Roman soldiers was involved as well." "When I was with you daily in the temple, you did not try to seize Me. But this is your hour, and the power of darkness." And again, His outspokenness, even in the face of arrest. To their faces He says that they are of the power of darkness.

A seemingly strange set of contradictions: clearly Jesus refers here to His arrest and the actions of His accusers as part of the power of darkness. And yet that darkness is somehow a part of God's will. Or rather, Jesus will submit for a reason. This is the deep paradox in Christianity, and why the Crucifixion is a stumbling block: How can good submit to evil? How can an all-powerful God, who is essentially the reality of the Good, submit to that which is not good? How can evil overcome God, if Christ is the Son of Man, the Anointed One? And so we enter into the depth of paradox here, that in our suffering, we seek God's will, even if it is to submit to the acts of those whose power is the power of darkness. Jesus came into the world to save the world. If nothing else, we are given this assurance. And what must it be saved from, but the power of darkness? I read a quotation recently from Simone Weil. She wrote: "The extreme greatness of Christianity lies in the fact that it does not seek a supernatural remedy for suffering, but a supernatural use for it." And Weil's insight here teaches us a thing or two about what we view in this scene: that God makes use even of the evil in the world to create a transcendent force against it, to prevail with a greater good. We don't win the battles in this world by fighting evil on our worldly terms, but rather we give up that evil to God, and seek God's will for how to walk through it, transcend it, and transform for the sake of the greater good. I asked some friends what they thought of this quotation from Simone Weil, and one responded with great insight, pointing out to me how many people will take their own tragedies and suffering and turn them into an opportunity to help others. Let us consider then how this works by the power of God, to take our suffering and transform it into that which works for the greater good. What suffering do you have to give up to Christ today, to let go of so that He takes it with Him on that Cross? How may it be transformed for the greater good? Let us pray in faith, as does Jesus in today's reading, for the capacity to do that which He did, as those who serve His faith, as His disciples.

And He was numbered with the transgressors

And the Lord said, "Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren." But he said to Him, "Lord, I am ready to go with You, both to prison and to death." Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me."

And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?" So they said, "Nothing." Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.' For the things concerning Me have an end." So they said, "Lord, look, here are two swords." And He said to them; "It is enough."

- Luke 22:31-38

In yesterday's reading, Jesus initiated the Eucharist at the Last Supper. Jesus also taught the disciples that He would be betrayed. They wondered who the betrayer was among them. But with the initiation of the Eucharist, and Jesus' words about its completion in the kingdom ("I will not drink of the fruit of the vine until the kingdom of God comes"), the disciples also began to dispute about who would be greatest in that kingdom. Jesus taught that, "He who is greatest among you, let him be as the younger, and he who governs as he who serves. For who is greater, he who sits at the table, or he who serves? Is it not he who sits at the table? Yet I am among you as the One who serves." Jesus is going to His greatest trial, His sacrifice. He tells them, "But you are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

And the Lord said, "Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren." My study bible says, "Jesus sees Simon Peter's denial as a violent attack by Satan, which Peter endures through Jesus' intercessory prayer. After his tearful repentance and the experience of the Resurrection, Peter indeed returned to Christ and was able to strengthen the early Church as one of its leaders."

But he said to Him, "Lord, I am ready to go with You, both to prison and to death." Then He said, "I tell you, Peter, the rooster shall not crow this day before you will deny three times that you know Me." The interesting thing is the way that Peter sees himself, in contrast to the understanding and perspective of Christ. Much is made of the fact that relying upon himself alone, Peter is destined for failure at this task before him. He will weep in shame. The lesson is that we all need reliance on God for strength. He takes the world's burdens with Him on the Cross, and asks us to allow Him to help carry ours.

And He said to them, "When I sent you without money bag, knapsack, and sandals, did you lack anything?" So they said, "Nothing." Then He said to them, "But now, he who has a money bag, let him take it, and likewise a knapsack; and he who has no sword, let him sell his garment and buy one." A note here reads, "In view of the coming death of Christ and the persecutions against the disciples, Jesus instructs them to be ready for anything. The sword suggests resistance against the evil one (Eph. 6:17)." This warning is starkly ominous - but He has already warned His disciples about the persecutions to come. Discipleship is not going to be an easy road; however, in all crises, there will be opportunities for testimony. The sword also suggests the sword of truth, the word and wisdom that will be given at the time of testimony when it is needed.

"For I say to you that this which is written must still be accomplished in Me: 'And He was numbered with the transgressors.' For the things concerning Me have an end." My study bible says, "The transgressors were the two criminals crucified with Jesus. Have an end means come to fulfillment." This prophecy that Jesus repeats is from Isaiah (53:12). Often we have heard it said that Jesus met His death in a particular way because it was prophesied. But prophesy works to foretell events - not to dictate them; it is a vision from the reality of that kingdom and its works, a spiritual revelation. So, to be numbered with the transgressors is, in my opinion, a necessary part of our redemption and the challenge to the work of sin and slavery and death in the world. For Christ - the Creator, author of the Law - to be numbered among the transgressors, to my mind, puts to death the injustice we suffer, the worldly upside-down perspective of power. It is a condemnation, part of the reality of the Judgment to come. It is a witnessing against the works of injustice in our world, a testimony against that system. And His life - and His mission - must be fulfilled.

So they said, "Lord, look, here are two swords." And He said to them; "It is enough." My study bible teaches: "It is enough does not signify approval (v. 49-51). The expression, according to most interpreters, is either ironical -- two swords would hardly suffice as a means of defense -- or an abrupt censure by Jesus, meaning, 'Enough of this!' (see Deut. 3:26)." If we continue to view the symbolism of the sword as preparation for the times to come, then we can see "two swords" as those that are for evangelizing. One for the Jews, one for the Gentiles. In Matthew's Gospel, we have remarked in commentaries on this "doubling" we constantly see - perhaps the two swords are for the same purpose.

Jesus prepares for His greatest trial: the Crucifixion, death and Resurrection to come. He is betrayed by one of His own. Have you faced a situation where you felt like this - like you are going toward something unfaceable, unimaginable, a supremely difficult sacrifice? One wonders how the disciples felt at this moment. What did they understand? What did they expect? Jesus is making His extraordinary sacrifice, and initiating a time of persecution for His church and His followers. What will become of them? Will they stand or scatter? He has asked of the time of His return, "Will He find faith on the earth?" Will the anointing to be poured out have the effect of redeeming power - will it be responded to in the hearts of those who "have not seen, yet believe?" Let us understand this sacrifice as we await the light in Advent. Why was He here, if not for our faith, our inclusion in this kingdom, His love for us? Let us meditate on that love and how it works also as our strength in life - and the courage and power in the life of Christ and those who would follow to create a place for us.