Prepare the way of the LORD; Make His paths straight

 

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. 

 

- Matthew (1:1-17) 3:1–6 

 

 In today's lectionary reading we are given Matthew 1:1-17 as a parenthetical beginning.  Matthew begins his Gospel by giving us the genealogy of Jesus Christ, the history and lineage of His birth.  Let us consider some significant factors and meanings to the genealogy given here in Matthew.  Jesus means "O Lord, save," which refers to His role as Savior.  Christ means "Anointed One," giving us the Messiah, the One who is filled with the Holy Spirit (see John 1:33).  My study Bible reminds us that although the Son alone became a human being, God the Father and the Holy Spirit work in Jesus Christ to save us.  Matthew's genealogy begins by referring to Jesus as the son of David, the son of Abraham -- David being the greatest king of Israel and prototype of the royal Messiah, and Abraham the father not just of all Jews, but of the "people of God," whose faithfulness was accounted as righteousness (Genesis 15:6).  My study Bible comments that Matthew's genealogy reveals that the Son of God so identifies with the human condition that He takes it all on Himself and become part of it.  It notes for us that Christ's ancestry includes both righteous and wicked people, faithful kings and murderers, Jews and Gentiles, kings and peasants.  

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 comments that the wilderness of Judea is the barren region descending from Jerusalem to the Dead Sea.  The preparation for the Savior's ministry begins with John the Baptist's call to repent.  Repentance, which accompanies faith, is a total about-face.  The word in Greek means literally "change of mind," or more generally, to turn around.  My study Bible characterizes repentance as a radical change of one's spirit, mind, thought, and heart, a complete reorientation of the whole of one's life.  It is the needed first step in the way of the LORD.  Moreover, my study Bible adds, it is accompanied by the confession of sins and the act of baptism (see the final verse in today's reading), and followed by a life filled with fruits which are worthy of this change (see verse 8, part of tomorrow's reading).  The Gospel quotes from Isaiah 40:3, which appears in this "beginning" of the story of Christ's ministry in all four Gospels (see also Mark 1:3; Luke 3:4; John 1:23).  

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 explains that John's ascetic life conformed to that of the Jewish sects such as the Essenes, who lived in the wilderness and whose purpose was to prepare for the coming Kingdom of God.  John's clothing was typical of a prophet, and most clearly resembled that of Elijah (2 Kings 1:8).  The monastic movement in the early Church, my study Bible adds, was patterned after John manner of life. 

 

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.   My study Bible says that the confession of sins is essential to baptism under both the Old Covenant and the New.  But John's baptism was a sign only of repentance and the forgiveness of sins.  It did not confer the power of total regeneration nor adoption as a child of God as does Christian baptism (see verse 11).  

As noted above, Matthew's genealogy of Jesus Christ begins by noting Christ as a son of David.  This is another title for the Messiah ("Son of David").  In fact, in several places in Matthew's Gospel, people use this title in addressing Jesus; see Matthew 9:27, 15:22, 20:30.  But perhaps for today it's important to place a focus on the true beginning of the genealogy, which starts with Abraham, the father of all Jews, the first patriarch.  As we commented already, Genesis 15:6 tells us of Abraham, "And he believed in the Lord, and He accounted it to him for righteousness."  This is highly important, because as patriarch of all Jews (and even of faithful people to come out of the Gentiles), Abraham is not accounted as righteous by God because he followed and kept the Law or Torah perfectly.  This is long before the Torah existed, and before Moses was born.  Abraham is the father of all the faithful because of his own faithfulness.  He responded to God's call to him by being faithful in what God asked him to do.  It is as profoundly simple as that.  David also is the epitome of a faithful king.  If we look at both of these men, however, we do not see perfect men.  We see people who have failed on occasion, and who have sinned.  All of this is important because these ancestors of Christ have nonetheless lived their faith, they have exercised what many would call "faithfulness" by living that faith, and thus righteousness is reckoned to them -- as it can and must also be reckoned to us.  In John's chapter 6, after being fed by Jesus in the wilderness, the people seek to make Him their king, and they pursue Him.  But He turns to them and tells them that they're simply after Him because He gave them food.  He teaches them, "Do not labor for the food which perishes, but for the food which endures to everlasting life, which the Son of Man will give you, because God the Father has set His seal on Him."  They then ask Him, "What shall we do, that we may work the works of God?"  Jesus answers, "This is the work of God, that you believe in Him whom He sent."  In Greek, that word for "believe" does not simply convey an intellectual idea we agree with.  It is, at its root, a word meaning trust.  This trust is what faithfulness is all about -- a loyalty to God, a deeply willingness to please and obey the things of God.  This is what true faith and faithfulness and trust is all about.  Jesus asks the people to put their trust in Him, and to live that trust.  As my study Bible's comments allude in speaking of the baptism of John the Baptist, John comes into this beginning of Christ's ministry in the world to prepare the people for the Messiah, and John teaches them repentance, giving them a baptism of repentance.  This is to turn and to face the Lord and receive Him.  But Jesus will give us Holy Baptism, so that we may receive the Holy Spirit, the Helper or Counselor, the great gift to us of help for our own faithfulness, so that we might be righteous in the same way as the patriarch Abraham, and by adoption become "sons of God."  Faithfulness remains the thread that carries us through all the Bible, and to Christ, making us a part of His family tree by adoption.  St. Paul uses the analogy of an olive tree in Romans 11, to speak to those believing Gentiles who've been "grafted on" to a cultivated tree from a wild one -- meaning they who once did not live in obedience and faithfulness to God now may pursue and live such faithfulness.  Let us consider the faithfulness that runs all through this tree, how we become "children of God," and a part of the people of God.  Let us remember that it is lived faithfulness and trust in Christ that constitutes righteousness in the sight of God, as we go through Matthew's Gospel.  St. John the Baptist does his part in this great economy of salvation; he is faithful to the part God gives him to play.  May we all choose to do likewise.

And these signs will follow those who believe

 

"The Ascension of our Lord" by John La Farge, 1888 [mural painting]. The Church of the Ascension in the City of New York.  (Note the reddish tint in Christ's robes.)

 Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons.  She went and told those who had been with Him, as they mourned and wept.  And when they heard that He was alive and had been seen by her, they did not believe.  

After that, He appeared in another form to two of them as they walked and went into the country.  And they went and told it to the rest, but they did not believe them either.  

Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.  And He said to them, "Go into the all the world and preach the gospel to every creature.  He who believes and is baptized will be saved; but he who does not believe will be condemned.  And these signs will follow those who believe:  In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover."

So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God.  And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs.  Amen.

 

- Mark 16:9–20 

 

Yesterday we read that when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome brought spices, that they might come and anoint Him.  Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.  And they said among themselves, "Who will roll away the stone from the door of the tomb for us?"  But when they looked up, they saw that the stone had been rolled away -- for it was very large.  And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.  But he said to them, "Do not be alarmed.  You seek Jesus of Nazareth, who was crucified.  He is risen!  He is not here.  See the place where they laid Him.  But go, tell His disciples -- and Peter -- that He is going before you into Galilee; there you will see Him, as He said to you."  So they went out quickly and fled from the tomb, for they trembled and were amazed.  And they said nothing to anyone, for they were afraid.

 

Now when He rose early on the first day of the week, He appeared first to Mary Magdalene, out of whom He had cast seven demons.  She went and told those who had been with Him, as they mourned and wept.  And when they heard that He was alive and had been seen by her, they did not believe.  Once again, we observe that this news that Christ is risen is so far beyond the context of what the disciples know and expect that they did not believe Mary Magdalene.  This is despite the fact of Christ's repeated predictions that He would rise after three days.   Of today's entire reading, my study Bible reports that there are two early manuscripts which do not contain this section of Mark's Gospel (Mark 15:9-20).  But nearly all other manuscripts ever discovered have all of these verses.  They are canonized Scripture, and they are considered by the Church to be inspired, authoritative, and genuine.  

 

 After that, He appeared in another form to two of them as they walked and went into the country.  And they went and told it to the rest, but they did not believe them either.  That Christ appeared in another form teaches us about the resurrection.  My study Bible comments that our Lord's resurrected body transcends not only physical space and time, but also appearance.  It notes that He was sometimes recognizable to His disciples, while at other times He was not.    This seems to be a possible reference to the story told in the Gospel of Luke of the two disciples on the road to Emmaus (Luke 24:13-35).  Note again that the rest did not believe them either.  

Later He appeared to the eleven as they sat at the table; and He rebuked their unbelief and hardness of heart, because they did not believe those who had seen Him after He had risen.  And He said to them, "Go into the all the world and preach the gospel to every creature.  He who believes and is baptized will be saved; but he who does not believe will be condemned."  This is known as the Great Commission.  It is our Lord's final commandment given on earth.  My study Bible comments that it is to be lived out in the Church until Christ's return.  To make disciples, it says, cannot be done in the strength of human beings, but only in the power of God.  The power of the Resurrection is not only for Christ Himself, but it is given to all believers for Christian life and mission. 

"And these signs will follow those who believe:  In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover."  New tongues is a reference to the ability to speak in languages that one has not learned in order to edify others in worship (1 Corinthians 14), as well as to preach the gospel (Acts 2:1-11).   To take up serpents, my study Bible says, is a reference primarily to spiritual battle against demons (Luke 10:19).  So, therefore, Christ is promising to deliver believers from the powers of sin.  This would also include certain physical protection.  For example, St. Paul was bitten by a serpent and suffered no harm (Acts 28:3-6), and according to tradition, Barsabas Justus (Acts 1:23) was forced by unbelievers to drink poison and survived.  Nonetheless, my study Bible adds, while God's grace can protect believers from both physical and spiritual harm, to test God by deliberately committing harmful acts against oneself is a grave sin (Deuteronomy 6:16; Matthew 4:7).  

So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God.  And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs.  Amen.    The Ascension of Christ is celebrated forty days after the Resurrection (Acts 1:3).  My study Bible comments that this event fulfills the type given when Elijah ascended in a fiery chariot (2 Kings 2:11) and marks the completion of Christ's glorification and lordship over all creation.  At the Incarnation, it notes, Christ brought His divine nature to human nature.  Then, in the mystery of the Ascension, Christ brings human nature to the divine Kingdom.  He reigns with the Father and the Holy Spirit in His glorified body, which reveals His glorified human nature -- even human flesh -- to be worshiped by the entire angelic realm.  At Vespers of Ascension, an Orthodox hymn declares, "The angels were amazed seeing a Man so exalted."   In some icons of the Ascension, Christ's white robes have a red tint to indicate the shedding of His blood for the redemption of the world, and the ascent of that life-giving blood into heaven (Isaiah 63:1-3; see also Psalm 24:7-10).  

Jesus speaks of these signs among believers:  "In My name they will cast out demons; they will speak with new tongues; they will take up serpents; and if they drink anything deadly, it will by no means hurt them; they will lay hands on the sick, and they will recover."  If we take a close look at these things, they are fundamental outcomes of the coming of the Holy Spirit.  In John's Gospel, in Christ's Farewell Discourse (His final teaching to the disciples, John 14 - 17), Jesus says the following about the coming of the Holy Spirit, whom He calls the Helper here:   "Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.  And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged."  If we look carefully, we see Jesus explicitly speaking about issues of truth and of judgment.  To cast out demons is part of this work, to speak with new tongues in order to edify and to teach and to spread the spiritual truth of the gospel, is to participate in this work.  To take up serpents is, as my study Bible says, an image of protection against the demonic;  and that would include the powers of sin and of evil.  To drink poisons is related to the demonic and the image of a serpent or venomous snake:  certainly this can also apply to lies, false doctrines, heresies, all kinds of things counter to the truth of the gospel and in opposition to the things that are truly good for human beings to take in.  What is poisonous or venomous is that which destroys life, leading to death -- and the powers of death are associated with evil and with all that is in opposition to the good, to Christ who is the Prince of life (Acts 3:14).  To lay hands on the sick, and to help them to recover, is to correct the things that ail human beings.  Spiritually it is parallel not simply to bringing the good of the gospel, but to correcting the things that do harm, the poisons, the errors and the lies, misleading half-truths, all the ways in which the life of the world is diminished and harmed, and death comes into the life of the world.  Let us note that Jesus does not use the word "poison" or "venom" here, but the word deadly, indicating by what action we understand something is bad for the life of the world.  So, therefore, Christ's Ascension, and His final teaching to the disciples -- and therefore to all of us -- is all about the effects of the Holy Spirit, and the work and action of the Holy Spirit, which is to correct, to reprove, to bring judgment, and even to identify what is evil and harmful to life in order to bring protection for the good and the life-giving.  Let us consider the powerful truths here which are given to us as signs that must accompany faith and all that must happen in the work of faith in His name. 

 

 

Do not be alarmed. You seek Jesus of Nazareth, who was crucified. He is risen!

"White Angel" with Holy Myrrhbearers at Christ's Tomb, c. 1235.  Fresco, Mileseva Monastery, Serbia

 Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome brought spices, that they might come and anoint Him.  Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.  And they said among themselves, "Who will roll away the stone from the door of the tomb for us?"  But when they looked up, they saw that the stone had been rolled away -- for it was very large.  And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.  But he said to them, "Do not be alarmed.  You seek Jesus of Nazareth, who was crucified.  He is risen!  He is not here.  See the place where they laid Him.  But go, tell His disciples -- and Peter -- that He is going before you into Galilee; there you will see Him, as He said to you."  So they went out quickly and fled from the tomb, for they trembled and were amazed.  And they said nothing to anyone, for they were afraid.

 

- Mark 16:1-8 

 

Our previously posted reading (from Thursday) described the events of the Las Supper.  In Mark's Gospel, this took place on the first day of Unleavened Bread, when they killed the Passover lamb.  On this day, Jesus' disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.  In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born." And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."

 

  Now when the Sabbath was past, Mary Magdalene, Mary the mother of James, and Salome brought spices, that they might come and anoint Him.  Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen.  My study Bible comments that, because Christ died so close in time to the Sabbath, the burial customs of the Jews could not be completed.  So, these faithful women (who had followed and supported His ministry even from Galilee; see Luke 8:1-3) went as early as possible to complete the rites of burial.  Another note tells us that in patristic literature, some teach that Mary the mother of James was the wife of Alphaeus, and this James was one of the Twelve (Luke 6:15).  But the majority hold that this Mary is the Virgin Mary, as she was the stepmother of another James, who is called "the Lord's brother" in Matthew 13:55; compare with Mark 15:40, 47.  Also, my study Bible says that many teach that Salome was the wife of Zebedee, the mother of James and John.  

And they said among themselves, "Who will roll away the stone from the door of the tomb for us?"  But when they looked up, they saw that the stone had been rolled away -- for it was very large.  My study Bible comments that the stone had been rolled away not to make way for the Lord's exit from the tomb, for in His resurrected body, He needed no such accommodation (John 20:19).   Instead, this stone was rolled away to allow the witnesses -- and us -- to look in and see that the tomb was empty.  

And entering the tomb, they saw a young man clothed in a long white robe sitting on the right side; and they were alarmed.  But he said to them, "Do not be alarmed.  You seek Jesus of Nazareth, who was crucified.  He is risen!  He is not here.  See the place where they laid Him.  But go, tell His disciples -- and Peter -- that He is going before you into Galilee; there you will see Him, as He said to you."  The specific mention of Peter, my study Bible says, reveals a special care for the one who had denied Christ.   My study Bible quotes Theophylact, who comments that Peter would have said of himself, "I denied the Lord, and therefore am no longer His disciple.  The angel's command is a promise that Peter is forgiven.  

So they went out quickly and fled from the tomb, for they trembled and were amazed.  And they said nothing to anyone, for they were afraid.  My study Bible explains that they said nothing to anyone doesn't mean these women never said anything, but rather that they kept silent until Jesus appeared to them (verses 9-11, which follow today's reading).

Here is a wonderful paradox to contemplate:  the greatest news ever given to humankind is given to these women who come to the tomb:  "He is risen!"  And there is even more powerful news for these women who have followed and supported Christ's ministry, only to see Him crucified:  "He is going before you into Galilee; there you will see Him, as He said to you."   But how do we see these women responding?  Do they leap and rejoice at this greatest of good news?  No, they respond with fear.  In fact, they are so afraid that they say absolutely nothing to anyone.  They trembled and were amazed, and they were afraid.  The Gospels truly reveal to us much more about human nature than we're usually prepared to accept.  In this time of myriad upon myriad of stories available through all forms of media at all times present to us, we still might find this response entirely paradoxical and unpredictable.  The stories we tell one another do not necessarily reflect the reality of human nature -- and the human-divine encounter -- that we're shown in the Gospels.  We would do well to pay attention to this, for it helps us to understand ourselves and our limitations, and additionally the struggle for faith as a lifelong journey.  In the Old Testament, there are a series of what we could call "landmark" encounters with God of one form or another.  There is the stunning story of Moses at the Burning Bush, and in that fire of God's energy, there is God's voice, and God even naming God's name, "I AM" (Exodus 3:14).   As this article points out, for the earliest centuries of Christianity (and for Eastern Christianity in general), these encounters with God are encounters with Christ the Lord, the One who became Incarnate for us, who was given a form that human beings could see, the Logos.  But in this story of the Resurrection, the encounter of these women with the angel gives us a dimension of an encounter with God that we perhaps have either forgotten, or watered down, or discounted for various reasons in the modern world.  That would be related to a healthy "fear" of the Lord (Proverbs 1:7), and the meaning of the word "awe" as in "awesome" (Merriam-Webster definition).  Of course this great good news is entirely unexpected, but also perhaps unfathomable -- even though Jesus prophesied His rising after three days many times.  But an encounter with the risen Lord, as many descriptions in the Gospels emphasize, is one of real "otherness," for want of a better word.  It is something so far outside of our experience and expectations that a natural response is fear, because there is what we might call a boundary-less unknown made present to us.  We cannot define the "ends" of God; we don't know where God ends and begins, and we can't circumscribe or classify all aspects of this real aspect of God.  This is why, so often, Eastern theology in particular will describe God more in negative terms (what we know God is not) than positive ones (what God is).  (This is called Apophatic as opposed to Cataphatic theology).  In other words, we can speak more authoritatively as to what God is not, than to what God is.  The message of the angel is so disconcerting because these women have no idea what to expect of this God -- the Lord who has risen and will meet them in Galilee.  And as we ponder the meanings of Easter and Resurrection, we should consider for ourselves how much there is to this risen Lord that we know nothing about -- for God the Son, the Second Person of the Trinity, is beyond our capacity to fully know, describe, or define.  And yet everything we know of Christ the Lord has been an act of love for us, to encounter us, to even become one of us.  And after the Resurrection, we also have Christ in the Eucharist, even to the point of becoming a part of us on levels we can't determine.  It would take evolution and blossoming of the Church to know what expression all of this would take in the world, the expansion of the communion of saints, the uncountable things that have their root in the Incarnation of Jesus Christ, and in the Resurrection -- and all of that is unfolding still.  But for these women, who knew Him so well, who had followed Him and supported His ministry even from Galilee, the angel's words open up an encounter too far outside of experience to be anything but stunning, frightening, to the point of making them tremble and stay silent.  We might be better off to understand that in some ways this is the proper response to God, because it takes into account the vastness and unlimited quality of God, which we forget about all too often.  The shocking nature of the angel's words reminds us that God remains unpredictable and surprising, the ultimate "wild" thing we can't control nor fully define.  And yet, we are to worship with awe, and be grateful for the gifts we've been given, and all that may yet come.

Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God

 

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.  

 

In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."

 

- Mark 14:12–25 

 

Yesterday we read that while Jesus was in the temple, following a confrontation with the religious leaders regarding His authority, He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:  'The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'? "  

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  My study Bible notes that while the synoptic Gospels (such as here in St. Mark's Gospel) date the Crucifixion on the first day of Passover, John dates it on the Preparation Day, the day before Passover.  So, in the synoptic tradition, the Last Supper covered in today's reading is the Passover meal.  In John's Gospel, however, Jesus, as the Lamb of God (John 1:29), dies at the same time the Passover lamb(s) were being slain in the temple.  My study Bible says it's not possible to know which one is historically accurate, but both traditions are accurate theologically; the Mystical Supper is the fulfillment of the Passover meal (synoptic tradition), and Christ's death is the fulfillment of the Passover lambs being killed (John's tradition).

And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.   My study Bible explains that these two disciples are Peter and John (see Luke 22:8).  

In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish."   My study Bible notes that Christ emphasizes both that His betrayer is one of the twelve, and also that he is one who dips with Me in the dish, not so much in order to identify the person.  Rather, this emphasizes the level of betrayal; His betrayer is one of His closest friends (see Psalm 55:13-15).  

"The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."   My study Bible comments that divine foreknowledge of the betrayal takes away neither Judas' moral freedom nor his accountability.  It says that for God, all things are a present reality; God foresees all human actions, but does not cause them. 

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."    To give thanks has as its root the Greek word eucharist.  My study Bible says that this immediately came to refer to both the Liturgy and the sacrament of Holy Communion.  Before the end of the first century, an early manuscript called the Didache ("Teaching") makes reference to the celebration of the Liturgy as "the Eucharist."  My study Bible adds that in AD 150, St. Justin said of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us."  Jesus says, "This is My body."  In the Orthodox Church it has always been accepted that Christ's words are true, (quoting St. Justin) "that the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus." 

 

Today's lectionary reading skips ahead in St. Mark's Gospel from the the one we read in yesterday's reading, from chapter 12 to chapter 14.  But it is, nevertheless, remarkable and interesting that we go from a focus on the parable of the vinedressers (who failed to deliver the harvest of vintage to the vineyard owner) to Jesus' statement in today's reading that He will "no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  In light of the discussion of the parable in yesterday's reading and commentary, we might yet again consider what "the fruit of the vine" means here.  Is Jesus talking about literal wine, or the fruit of the vine in the Kingdom?  Or is this yet another reference to the spiritual fruits which go to make possible the time of the New Jerusalem, the cosmic wedding feast of Bride and Bridegroom, of God and God's people?  These sort of "coincidental" occurrences and overlaps within Scripture (such as today's reading echoing an element of yesterday's from a different chapter) invite us to think more deeply about the language and concepts give to us by Christ, and to seek to understand what He has given us -- even the questions He invites us to ask.  It's also quite startling to look at the details invoked in today's reading.  When the disciples Peter and John ask about preparing the Passover, Jesus replies with very detailed instructions:  "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us."   Not only is this remarkable in terms of wondering how Christ not only knew but had planned all of the detailed instructions, but how it is related to the note in my study Bible regarding Judas' accountability for his choice.  To remind, let us repeat the contents of that note in my study Bible:  that divine foreknowledge of the betrayal does not take away Judas' moral freedom or his accountability.  This is explained by saying that for God, all things are a present reality; that in fact, God foresees all human actions, but does not cause them.  Both Christ's minutely detailed instructions regarding preparations for the Passover (including what words to say, that the man will be carrying a pitcher of water, that they will be shown a large upper room), and His apparently detailed understanding of where Judas has been and what he has already done (in Mark 14:10-11, the verses just prior to today's reading) fall into this pattern.  The Gospel once again shows us that Christ is divine by revealing these details of His knowledge, even as we're given to understand that God's foreknowledge of all things as present reality does not take away responsibility from Judas.  It reminds us that every detail of our lives, of our days, our choices, our actions, even our words are known to God and are included in Christ's knowledge of us (see, for example, Matthew 10:30; 12:36).  In the context of today's reading, it is clear that Christ knows precisely where He is going (to His Passion) and how that is going to unfold.  As we journey this week toward Christ's Passion, death, and Resurrection, let us remember this knowledge about our Lord and Savior, even as we prepare to participate in it and live it with Him in our worship services, and especially through the Eucharist.  In keeping with the subject of yesterday's commentary, let us, moreover, with Him, look forward to the day of the new wine in the kingdom of God and the New Jerusalem -- for we also participate in that, especially in the spiritual fruits we produce through faith.

 

Therefore what will the owner of the vineyard do?

 

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

'The stone which the builders rejected

Has become the chief cornerstone.

This was the LORD' s doing, 

 And it is marvelous in our eyes'? "

 

- Mark 12:1–11 

 

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

 

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

"Have you not even read this Scripture: 'The stone which the builders rejected has become the chief cornerstone.  This was the LORD's doing, and it is marvelous in our eyes'? "  Jesus quotes from Psalm 118:22-23.  In St. Luke's Gospel, Jesus adds this caveat:  "Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder" (Luke 20:18).  St. John Chrysostom interprets this as illustrating the two ways of destruction:  those who fall on the stone are people who suffer the effects of their own sins while still in this life; but those on whom the stone falls are the unrepentant who become powder in the final judgment.  

If we think carefully about a vineyard, we might come up with various ways to look at this parable and understand more of Jesus' meanings than what strikes us on the surface.  A vineyard is not simply a decorative object, something to own that is beautiful.  Certainly the vines are beautiful, and in an arbor they give much needed shade in the hot weather of many places they are grown.  Grapes are delicious foods to eat, with lots of nutrition (including antioxidants in the dark skins), and plenty of sweet energy and moisture for the body.  But a vineyard is also for making wine, and that's the purpose of the wine vat that the man built for his vineyard.  The process of making wine depends upon fermentation and especially enzymes -- the energies that work in an almost mysterious and hidden way to create the finished product out of those sweet sugars in the grapes.  It is similar in that sense to Christ's parable of the leaven (Matthew 13:33; Luke 13:20-21).  The enzymes/energies work in mysterious, hidden ways to create a final product.  In the case of the vineyard, the wine that is produced is symbolic of covenant, just as at a wedding.  Wine is essential in this sense, and features in this way in the Gospels.  Perhaps this is most strikingly clear in the story of Christ's first sign of the Kingdom in John's Gospel, the wedding at Cana and the water that was turned to wine (John 2:1-12).  One cannot have a wedding feast without wine, without this sign of celebration of the Bridegroom and the Bride -- and in the case of Christ, the eternal marriage of God and God's people.  But it takes work to make this wine, for it is truly the spiritual fruits that are necessary to make this Kingdom and to make this covenant.  Without those spiritual fruits, the wedding feast of God and God's people, the eternal story of the New Jerusalem cannot happen (Revelation 21:1-5).  This cosmic joy awaits the spiritual fruits of all those who came before and of those who enter into the labors of the ones who've worked for this Kingdom (John 4:38).  All the servants sent by the owner of the vineyard in the parable are prophets who've come before, into whose labors we enter when we live faithfully for the Kingdom.  They are those who have suffered, as indicated in the parable, who've given their lives, who've been martyred for this Kingdom, who sought to serve God.  But these vinedressers still use this vineyard for their own purposes, and they do not bring to the owner the harvest at the vintage time.  Their own corruption is what they are serving, without producing the spiritual fruits asked by the Lord.  They say, "This is the heir.  come, let us kill him, and the inheritance will be ours," as if this vineyard is just another possession they can own and exploit, rather than something living to cherish and to treasure and care for.   The people are not led in good faith, and so prophets like John the Baptist are sent time and time again to inspire with their holiness, to call people back to God.  The people who are deeply thirsty for this vintage respond to them -- just as we have read in our recent readings, and particularly in yesterday's reading (above) when Jesus quizzed the religious leaders about John.  So the owner of the vineyard sends His beloved Son, Jesus Christ, to come to collect the vintage at harvest -- but that is not forthcoming either.  For these vinedressers resort to murder rather than do what they're meant to do honestly, and produce the spiritual fruits of this people.  As spiritual leaders, they have failed and see the Son only as obstacle.  And so, the job of tending this vineyard will go to others who will hopefully produce the wine of the covenant for the cosmic wedding feast.  If we think about this tremendous promise of the New Covenant and the New Jerusalem, we start to get a sense of how each of us are called to play our role as a servant in this vineyard.  Through the whole passing of time of this world as we await Christ's return, we are all called to do our part, to work the works of God, the faith in Christ (John 6:28-29).  All those who have come and are called, all the servants, the entire communion of saints, the living and the dead and those to come, all the faithful who are known and unknown to us, an entire cosmic order is part of the vineyard and participates in its vintage at harvest time, for we all enter into these labors.  Let us consider the gift of the vineyard and our part in it, and how we are called through prayer and worship -- even as we await the commemoration of Resurrection, through all things and all time.  For we participate in something living and real, our very lives become essential and cherished in this endeavor, with the mysterious action of the Spirit participating in us.

 

 

 

 

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

 

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

 

- Mark 11:27-33 

 

Yesterday we read that the next day (following the events of Palm Sunday, Christ's Triumphal Entry into Jerusalem), when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response, Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.  So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.' "  And the scribes and the chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

 

  Then they came again to Jerusalem.  And as He was walking in the temple, the chief priests, the scribes, and the elders came to Him.  And they said to Him, "By what authority are You doing these things?  And who gave You this authority to do these things?"  But Jesus answered and said to them, "I also will ask you one question; then answer Me, and I will tell you by what authority I do these things:  The baptism of John -- was it from heaven or from men?  Answer Me."  And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why then did you not believe him?'  But if we say, 'From men,' " -- they feared the people, for all counted John to have been a prophet indeed.  So they answered and said to Jesus, "We do not know."  And Jesus answered and said to them, "Neither will I tell you by what authority I do these things."   This important reference to John the Baptist in St. Mark's Gospel tells us something essential to Christ's ministry, and our understanding of its setting.  John the Baptist is considered in the Church to be the greatest prophet.  But John's earthly life and ministry, my study Bible says, remained in the period of the old covenant.  However, we can see from the text how towering a figure John was in his time, so much so that these religious leaders fear the people, for all counted John to have been a prophet indeed.   The question to Jesus, we should understand, comes on the heels of His having cleansed the temple the day before (see yesterday's reading, above), and so it is once again a question as to Christ's authority [to do these things].  Jesus is not a Levitical priest, and so does not have inherited authority.  Therefore, the chief priests, the scribes, and the elders approach Him to challenge His authority to cleanse the temple.  My study Bible comments that, as Christ is careful not to reveal Himself to scoffers, He confounds them here with a different question about John, his holiness and the holiness of His baptism.  From where did John's authority come?  My study Bible says that both the elders' question and Christ's question require the same answer -- and would therefore lead a person to confess that Jesus has come from heaven.  By not answering them directly, it adds, Christ teaches us not to answer people who come asking about holy things with a malicious intent.

In what we might term Christ's repartee with the religious leaders in the temple, I am always perhaps as tickled as the pilgrims at the Passover were to listen to this "parry and thrust" rhetoric, which Jesus excels in, especially in these confrontations which take place during Holy Week.  We know that Christ is the Word (Logos), but we also must extend our understanding of that identity to Jesus' amazing way with words and use of language.  His parables are unforgettable and stand the test of time, even two thousand years after they were told.  Christ's language and figures of speech stay with us, both in their simplicity and vivid images they give us that tell us about the kingdom of God.  In the chapter that follows this one, St. Mark will report Jesus' quizzing of the religious leaders, as He taught in the temple:  "How is it that the scribes say that the Christ is the Son of David?" followed by the note, "And the common people heard Him gladly" (see Mark 12:35-37).  Today's reading gives us a taste of that which delighted the common people to listen to, as Jesus debates these men.  Let us remind ourselves of the deadly serious nature of such a challenge, as these men are completely dedicated in their desire (and manipulative power) to have Jesus put to death.  But in Jesus' eloquent and effective response, we learn what it is to step lightly and at the same time decisively.  More importantly, Jesus teaches us about how to handle our own challenges when our faith is put to the test, and we're challenged by others to defend it.  We note that Jesus does not directly debate their charges here.  He does not engage them in the same way they seek for Him to be drawn into a defensive argument, and this is important for us to note.  Instead, He goes on the offensive with His own question, which they cannot answer.  Not only are they unprepared to give the answer the question demands, but they are on the spot.  He knows that they cannot be honest before the common people, who both revere John as a holy man and prophet, and listen carefully (and apparently, critically) to their response.  Jesus teaches us how not to sacrifice one iota (a jot) of the truth, while at the same time side-stepping the trap set to reply on the basis given here.  Jesus does not openly defend His authority nor even state His identity as the Christ, but He does make it clear that there is a heavenly authority, understood by the public (and even these men) and that this is the correct answer as to where His own authority comes from.  Jesus teaches us to pay close attention to our words, because they matter, but He will not give up a thing.  The truth He has to bring into the world is too important, and He will give His life for it first.  Let us pay close attention to His priorities, and learn from Him, and remember the price He will pay for the precious truth He brings.

Let no one eat fruit from you ever again

 

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

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

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them.  And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."

 

- Mark 11:12-25

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

 

 Now the next day, when they had come out from Bethany, He was hungry.  And seeing from afar a fig tree having leaves, He went to see if perhaps He would find something on it.  When He came to it, He found nothing but leaves, for it was not the season for figs.  In response, Jesus said to it, "Let no one eat fruit from you ever again."  And His disciples heard it.   Between Saturday's reading (see above) and today, is Mark 11:1-11, the passage which describes the events of Palm Sunday, or Christ's Triumphal Entry into Jerusalem.  Presumably, it's not included as today's reading because Palm Sunday was celebrated in most Churches yesterday.  The exception is the Eastern Orthodox, for whom Easter comes in May this year, as in Eastern Orthodox tradition Easter is calculated to fall after Passover.  (Passover this year takes place April 22 - 30, 2024).  So this "next day" described in today's reading is Monday of Holy Week, the final week of Christ's earthly life, and corresponds to today in most church calendars.  My study Bible comments that it was not the season for figs means that this fig tree had sprouted an early full foliage, seeming to indicate a first crop -- but it had not borne any fruit.  So, Jesus, finding not a single fig, condemns it.  In Scripture, my study Bible says, a fig tree is frequently a symbol of Israel (Hosea 9:10).  So, in this case, it is a sign of the lack of fruitfulness, even after the fullness of Christ's earthly ministry.  The Kingdom will be taken from her and given to another people, called to bear spiritual fruit (see Matthew 21:43; Galatians 5:22-23).  In the poetry of the ancient world, and even of Scripture (Song of Solomon 2:13) figs are the sweetest and richest of fruit, and so symbolizing spiritual treasure.  Here, the lack of figs shows spiritual barrenness.

So they came to Jerusalem.  Then Jesus went into the temple and began to drive out those who bought and sold in the temple, and overturned the tables of the money changers and the seats of those who sold doves.  And He would not allow anyone to carry wares through the temple.  Then He taught, saying to them, "Is it not written, 'My house shall be called a house of prayer for all nations'?  But you have made it a 'den of thieves.' "  And the scribes and the chief priests heard it and sought how they might destroy Him; for they feared Him, because all the people were astonished at His teaching.  When evening had come, He went out of the city.  Those who bought and sold in the temple were trading in life animals which were used for sacrifices.  The job of the money changers was to trade Roman coins for Jewish ones, as Roman coins bore the image of Caesar (worshiped as a god) and so were considered to be defiling in the temple.  Here Jesus -- clearly upset at the trade which seems geared to make profits at the expense of the pilgrims who come to worship at Passover -- quotes from Isaiah 56:7 and Jeremiah 7:1 in order to make an explicit statement about the practices of the religious leadership.  My study Bible says that the cleansing of the temple also points to the necessity that the Church be kept free from earthly pursuits.  As each person is considered to be a temple of God (1 Corinthians 3:16; 6:19), it notes, this is also a sign that our hearts and minds must be cleansed of earthly matters.  

Now in the morning, as they passed by, they saw the fig tree dried up from the roots.  And Peter, remembering, said to Him, "Rabbi, look!  The fig tree which You cursed has withered away."  My study Bible comments that the cursing and withering of the fig tree is a prophetic act signifying the judgment of Israel.  It notes that the disciples need to learn that the old covenant with Israel is becoming "obsolete" and will "vanish away" (Hebrews 8:13).  They will establish His Church, filled ultimately with both Gentiles and Jews, and they need assurance that they are following His will.  Thus, my study Bible asserts, this fig tree will be an indelible image in their minds. 

 

  So Jesus answered and said to them, "Have faith in God.  For assuredly, I say to you, whoever says to this mountain, 'Be removed and be cast into the sea,' and does not doubt in his heart, but believes that those things he says will be done, he will have whatever he says.  Therefore I say to you, whatever things you ask when you pray, believe that you receive them, and you will have them."  My study Bible comments that, while it is not recorded that an apostle literally moved a mountain, the patristic literature is clear that they had this authority if the need had arisen (there are legends of certain saints making crevices appear in mountains).  Moreover, my study Bible adds, not everything the apostles accomplished was written down.  Beyond the literal meaning, this is a promise which illustrates the power of faith and prayer in all areas of life.  My study Bible quotes Theophylact as saying, "Whatever we ask, without hesitation and believing in God's power, we shall receive" when we ask for spiritually profitable things.  

 

"And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses.  But if you do not forgive, neither will your Father in heaven forgive your trespasses."  This is a very essential addition to Christ's teaching regarding the power of faith.  Forgiveness is inescapable as a component of the effectiveness of faith, and a part of faith.  In forgiveness, one does not necessarily invite close relations with people who will abuse or hurt, but it is similar to confession.  Forgiveness, in the Gospels, is a word that means to "let go."  Essentially, we "let go" of hurts, debts, trespasses (in the language of the Lord's Prayer) and give them to God, to guide us through the proper response and to heal us.  In this way, they do not stand as obstacles to our relationship to God.  This mutual forgiveness assures us of our own forgiveness from God.  In this way, we also affirm for ourselves that judgment -- for all, including ourselves -- is ultimately in the hands of God.

 

In today's passage, we're given rather vivid images of Christ acting decisively, even somewhat violently, with coercive action designed to make an indelible impression (in the words of my study Bible).  The first such action is perhaps His curse upon the fig tree, overheard by the disciples, "Let no one eat fruit from you ever again."  The way the passage is written seems designed to let us know that this act by Christ was not necessarily one intended with calm foresight as a demonstration or teaching action, but rather one made out of the depths of Christ's reactions to the things He finds in Jerusalem, and even what He knows is going to come.  Perhaps it is only He who knows that this is the final week of His earthly life, and what is to come in a few days.  But this decisive action on His part has clearly the significance of a judgment coming from Christ.  Then He moves on to the temple and again, the vehemence of what is in His understanding about the corruption in the temple and the practices of the religious leadership results in the strongest and perhaps most violent action undertaken by Christ as He overturned the tables of the money changers and the seats of those who sold doves.  If we want to understand the indignation expressed here, we have only to look at Matthew 23, the fullness of His scathing indictment of the scribes and Pharisees and their corruption and hypocrisy.  These incidents come at this stage because it is the closing week of Christ's earthly life, so if we wish to extrapolate, we could say that the time has come because His "time" (or His "hour") draws near, and after that He will not be in the world any longer, and so circumstances for these institutions and these men whom He addresses will change.  John's Gospel focuses a lot of attention on Christ's "hour" (the time of glorification, of the Cross, His Passion), and so repeats several warnings by Jesus saying that it is only "a little while longer" that He would be with them (John 7:33; 12:35; 13:33).  In Luke's Gospel, Jesus says flatly, "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" (Luke 22:37).  Therefore, the things that appear surprisingly violent in some sense to us in today's reading come as Jesus knows the time is very near that His "end" is at hand, and the spiritual fruits that could be hoped for from the religious leadership are not forthcoming.  In this sense, we do well to consider that Christ's ministry is decided not by Himself alone, but by the Father, for it is the Father who determines the times of things (Mark 13:32), and so if no fruits have been produced by now, these leaders who now seek to put Him to death are far from likely to produce any fruits of repentance at all.  Let us remember that we are now in Holy Week, and walk with Christ knowing what is to come.  For the message here to us is clear, that things do eventually have an end, even our very lives in this world.  "Ever again" is long time.  Therefore, today's events indicate to us that our time in life is precious, and every moment is one in which we may meet Christ and find where He calls us, what fruits He desires from us.  What do you need to change?  Today's reading ends with a note endorsing and emphasizing faith.  Let us remember where to turn when we feel stuck, or when we need a new start.