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A Guide To the Four Gospels

By Archbishop Averky (Tauchev 1906-1976) Tra!slated by "eraphi# $ari! % Tatia!a &avlova

Content: The Coming into the World of Our Lord Jesus Christ. The Gospels preface: Their authenticity and purpose. The Pre-Eternal Birth and the Incarnation of the Son of God. The Observations by rchpriest !ichael Po"a#ans$y. % n addition to bp. ver$ys ori&inal te't(. The conception of )hrists *orerunner+ ,ohn. The nnunciation to the -oly .ir&in !ary. The "eetin& of the -oly .ir&in !ary /ith Eli#abeth. The Birth of Saint ,ohn the Baptist. The Earthly 0inea&e of the 0ord ,esus )hrist. The Nativity of Christ. The 1evelation of the "ystery of the incarnation to the betrothed ,oseph. The )ircu"stances and Ti"e of the 2ativity of )hrist. The )ircu"cision and !eetin& of the 0ord. The doration of the !a&i. The *li&ht into E&ypt and the Slayin& of the Infants. ,esus )hrists adolescence. The Saviors Social Service. ,ohn the Baptist and his testi"ony about our 0ord ,esus )hrist. The Baptism of the Lord Jesus Christ. The *orty-3ay *ast and Te"ptin& by the 3evil. The *irst 3isciples of )hrist. The *irst !iracle at the 4eddin& at )ana of Galilee. The irst !ascha.

3rivin& the sellers out of the Te"ple. The 0ord ,esus )hrists dialo&ue /ith 2icode"us. The 0ast Testi"ony of ,ohn the Baptist. The I"prison"ent of Saint ,ohn. The Tal$ /ith a Sa"aritan /o"an. The rrival to Galilee and the Be&innin& of the Ser"on. The -ealin& of the 2oble"ans Son. The )allin& of the *isher"an. -ealin& in )apernau". The -ealin& of Peters !other-in0a/. The Ser"on in Galilee. The Ser"on in the 2a#areth Syna&o&ue. The -ealin& of the 0eper. The -ealin& of a Paralytic in )apernau". The )allin& of !atthe/. The Second !ascha. The -ealin& of a Paralytic at the Sheep Gate Pool. On the E5uality of the *ather and the Son. The Pluc$in& of )ornheads on Saturday. The -ealin& of the !an /ith a 4ithered -and. The 0ord voids *a"e. )hoosin& the 3isciples. The Sermon on the "ount. The Beatitudes. The 0i&ht of the 4orld. T/o !easures of 1i&hteousness. The !ain Tas$ is to Please God. The Prayer 6Our *ather6. The Eternal Treasure. 3o 2ot ,ud&e. Steadfastness in Prayer. The 2arro/ Path. bout the *alse Prophets. The -ealin& of the 0eper. The -ealin& of the )apernau" )enturions Servant. The 1esurrection of the 2ain 4ido/s Son. The !essen&ers of ,ohn the Baptist. E'posin& the )ities of Galilee. *or&ivin& the Sinful 4o"an in the -ouse of Si"on the Pharisee. The -ealin& of the Possessed and the E'posure of the Pharisees. The 0ords ns/er to Those+ 4aitin& for the Si&ns fro" -i". 4o"an Glorifies the !other of ,esus. The Lord Jesus Christs Teaching in !ara#les. The Parable about the So/er. The Parable about the Tares. The Parable about the Invisibly Gro/in& Seed. The Parable about the !ustard Seed. The Parable about the 0eaven. The Parable about the Treasure -idden in the *ield. The Parable about the Pearl. The Parable about the 3ra&net+ )ast into the Sea. bout the O/ner+ Preservin& the 2e/ and the Old. The 0ords 1esponse to Those -esitatin& to *ollo/ -i". )al"in& the Stor". The )astin& Out of a 0e&ion of 3e"ons. The -ealin& of a 4o"an /ith a *lo/ of Blood and the 1esurrection of ,airuss 3au&hter. The -ealin& of T/o Blind !en. The Second .isit to 2a#areth. The Plentiful -arvest+ but *e/ 0aborers. )hrist Sends -is postles on their !ission. The Beheadin& of ,ohn the *orerunner. The !iraculous *eedin& of *ive Thousand People. The 0ords 4al$ on the 4ater. The Tal$ about the -eavenly Bread. The Third !ascha. E'posin& the Pharisees Traditions. The -ealin& of a )anaanite 4o"ans dau&hter. The -ealin& of the Speech-I"peded 3eaf Person. The !iraculous *eedin& of *our Thousand People. The E'posure of the Pharisees See$in& the Si&ns. The -ealin& of a Blind Person in Bethsaida. Peters )onfession: ,esus is )hrist+ the Son of God. The 0ord *oretells -is 3eath and 1esurrection. The Transfi&uration of the 0ord. The -ealin& of the Possessed dolescent. The !iraculous Pay"ent of the Te"ple Ta'. The Tal$ about 4ho is the Greatest in the 7in&do" of -eaven. 4or$in& 4onders in )hrists 2a"e. The Teachin& about the Stru&&le /ith Te"ptations. The Parable

about the 0ost Sheep. The Parable about the 8n"erciful 3ebtor. )hrist Goes to the *east of ,erusale". The Sa"aritans do not ccept )hrist. Sendin& Seventy 3isciples to Preach. ,esus at the *east of the Tabernacles. The ,ud&"ent of the dulteress. The )onversation /ith the ,e/s in the Te"ple. The -ealin& of the Born Blind !an. The Ser"on about the Good Shepherd. The Ser"on at the *east of the 3edication. The 1eturn of the 9: 3isciples. The Parable about the Good Sa"aritan. The 0ord ,esus )hrist in the -ouse of !artha and !ary. The Parable about the Persistent ppeal. The E'posure of the Scribes and Pharisees. The Parable about the 1ec$less 1ich !an. The Parable about the Servants+ /aitin& the 1eturn of their !aster. The Parable about the 4ise -ouse-Ste/ard. bout the 3ivisions a"on& the People. The *all of the Siloa" To/er. The Parable about the *ruitless *i& Tree. The -ealin& of the 3efor"ed 4o"an. The 2arro/ Path to/ards the -eavenly 7in&do". -erods Threats. The -ealin& of the !an /ith 3ropsy. The Parable about Those that 0ove to be *irst. The Parable about the Invitees to the Supper. bout the True *ollo/ers of )hrist. The Parable about the Prodi&al Son. The Parable about the 8n;ust -ouse-Ste/ard. The Parable about the 1ich !an and 0a#arus. The Teachin& on the Sanctity of !arria&e and on )elibacy. bout the Po/er of *aith. The )leansin& of ten 0epers. )hrists Second )o"in&. The Parable about the 8nri&hteous ,ud&e. The Parable about the Publican and the Pharisee. The Blessin& of the )hildren. The 1ich <oun& !an. The postles /ill Inherit Eternal 0ife. The Parable about the 4or$ers that 1eceived E5ual Pay"ent. bout the *orthco"in& Sufferin&s of )hrist. The -ealin& of the ,ericho Blind. The .isit of =acchaeus. The Parable about the Talents. The 1esurrection of 0a#arus. The Sanhedrins 3ecision to 7ill ,esus )hrist. The Supper at 0a#aruss -ouse. The Last $ays of the Lords Terrestrial Life. The 0ords Entry into ,erusale". 3rivin& the 3ealers Out fro" the Te"ple. %reat "onday. The )urse of the *ruitless *i& Tree. The -ellenes 3esire to See ,esus )hrist. %reat Tuesday. The 4ithered *i& Tree. The )onversation /ith the Elders. The Parable about the T/o Sons. The Parable about the 4ic$ed .inedressers. The Parable about the Invited to a 4eddin& Ban5uet. bout Payin& Ta'es to )aesar. The Sha"in& of the Sadducees. bout the Greatest )o""and"ent. The E'posure of the Scribes and Pharisees. The 4ido/s !ite. bout the Second )o"in&. The Parable about the >: .ir&ins. bout the *inal ,ud&"ent. %reat Wednesday. The -i&h Priests 3ecision to 7ill )hrist. %reat Thursday. The !ystical Supper. The 4ashin& of the *eet. The 0ord nnounces of the Betrayer. The Establish"ent of the Eucharist !ystery. The r&u"ent about the Superiority. The *inal

)onversation. The )ontinuation of the *are/ell )onversation. The rchpriest Prayer. The ppeal about the )up. The 0ords rrest. The Trial over the Lord& 'eld #y the 'igh !riests. Peters 1enounce"ent. %reat riday. The Sanhedrins Sentence. The 3eath of ,udas. t the Trial of Pilate. The )ruciferous 4ay to Gol&otha. The Crucifi(ion. The 1epentance of the 4ise 1obber. The !other of God at the )ross. The 3eath of )hrist. The Burial of the 0ord ,esus )hrist. The )esurrection. The rrival of the 4o"en !yrrh-Bearers at the To"b. ,esus ppears to !ary !a&dalene. The Bribin& of the Guards. 0ords ppearance to -is 3isciples on the 1oad to E""aus. The ppearance to the Ten 3isciples. Tho"ass 3isbelief. The ppearance at the Sea of Tiberias. The 1estoration of postle Peter. The ppearance in Galilee. The *scension of the Lord. ddendu". The Selected Sermons of Christ. Christs "iracles. The %ospels !ara#les.

The 'o#i!( i!to the )orld o* +ur $ord ,esus 'hrist

The Gospels- pre*ace. Their authe!ticity a!d purpose %0u$e >:>-?+ ,ohn @::A>(. The preface of the four Gospels can be re&arded to be the first four verses of the first chapter of 0u$e+ in /hich the postle spea$s of the careful study done for everythin& that he /rites and describes the purpose of /ritin& the Gospel: to $no/ the fir" basis of the )hristian teachin&s. To this end+ the postle ,ohn the Theolo&ian adds in the A>st para&raph of the @:th chapter of his Gospel that Jesus is the Christ, the Son of God, and that believing, you may have life in His name. s can be seen fro" St. 0u$es preface+ he undertoo$ the /ritin& of his Gospel because by that ti"e there had appeared fairly nu"erous si"ilar /or$s but lac$in& in authority and unsatisfactory in substance. -e also re&arded it as his responsibility %fro" his desire to reaffir" in the *aith one Bsoverei&n TheophilusC and+ at the sa"e ti"e+ all )hristians in &eneral( to /rite an epistle on the life of our 0ord ,esus )hrist+ carefully chec$in& all the data fro" the /ords of Beye/itnesses and "inisters of the 4ord.C Because he /as+ apparently+ only one apostle of the seventy disciples of )hrist and therefore could not be a /itness to all events D such as the birth of ,ohn the Baptist+ the nnunciation+ the birth of )hrist+ and the "eetin& of )hrist in the te"ple D he undoubtedly /rote a si&nificant part of his Gospel fro" the /ords of eye/itnessesE that is+ on the basis of tradition %here /e can see the i"portance of tradition+ /hich is re;ected by Protestants and sectarians(. The fore"ost and "ost i"portant eye/itness to the very early events of the Gospels history /as surely the -oly .ir&in !ary. Saint 0u$e specifically notes t/ice that she $ept the recollections of all these events+ retainin& the" in her heart %0u$e @:>F and @:G>(. There can be no doubt that the pre-e"inence of the Gospel of 0u$e over other /ritin&s that e'isted before his is found in that he /rote only after a thorough e(amination of facts and the strict se5uence of events. This pre-e"inence over other /ritin&s is shared by the other three Evan&elists+ as t/o of the" D !atthe/ and ,ohn D /ere of )hrists ori&inal t/elve disciples %they the"selves /ere eye/itnesses and "inisters of the 4ord( /hile the third+ !ar$+ /rote fro" the /ords of )hrists closest disciple and an assured eye/itness and close participant in the Gospels events D the postle Peter. The purpose &iven by St. ,ohn is seen particularly clearly in his Gospel+ /hich is full of ;ubilant eye/itness of the 0ord ,esus )hrists divinity. But naturally+ the other three Evan&elists also have the sa"e &oal.

The &re-/ter!al Birth a!d the 0!car!atio! o* the "o! o* God %,ohn >:>->?(.

4hile the Evan&elists !atthe/ and 0u$e /rite of the earthly birth of our 0ord ,esus )hrist+ St. ,ohn be&ins his Gospel by e'poundin& the teachin&s about 'is pre+eternal #irth and -is incarnation as the Only Son of God. The first three Evan&elists be&in their narrations /ith that event as a conse5uence of /hich the 7in&do" of -eaven received its be&innin& in ti"e and space+ /hile Saint ,ohn+ a$in to an ea&le+ soars to the pre-eternal basis of this 7in&do"+ observin& the eternal e'istence of -i" 4ho only in these last days %-ebre/s >:>( beca"e a hu"an bein&. The second person of the -oly Trinity D the Son of God D is na"ed by ,ohn as ,the Word.t this point+ it is i"portant to note and re"e"ber that the Gree$ /ord Blo&os+C unli$e the correspondin& /ord in 1ussian+ doesnt only "ean the spo$en /ord but also thou&ht+ reason+ and /isdo" e'pressed by /ord. )onse5uently+ the na"in& of the Son of God as Bthe 4ordC "eans the sa"e as -is bein& na"ed B4isdo"C %see 0u$e >>:?F and !atthe/ @A:A?(. The holy postle Paul in > )orinthians >:@? calls )hrist the Wisdom of God. 8ndoubtedly+ the teachin&s about BGods /isdo"C are e'pressed in the sa"e sense in cts %see especially the /onderful te't of Proverbs H:@@-A:(. fter this its stran&e to insist+ as so"e people do+ that St. ,ohn derived his teachin&s on the 0o&os as if fro" the philosopher Plato and his successors %such as Philo(. St. ,ohn /rote about events that /ere $no/n to hi" fro" the -oly Boo$s of the Old Testa"ent D and also about that /hich+ as a beloved disciple+ he learned fro" the 3ivine Teacher -i"self+ as /ell as /hat /as revealed to hi" by the -oly Spirit. In the beginning was the Word "eans that the 4ord is co+eternal /ith God. 4hats "ore+ St. ,ohn e'plains further that /ith respect to -is e'istence+ the 4ord does not separate fro" God+ and conse5uently It is of one essence /ith God+ and finally+ he directly calls the 4ord God: and the Word was God. -ere+ the /ord BGodC /as applied in Gree$ /ithout any article+ &ivin& rise to the assertion by the rians and Ori&en that the 4ord is not the sa"e God as God the *ather. -o/ever+ this is si"ply a "isunderstandin&. In reality+ this hides a "ost profound conception of the distinction of the three countenances of the -oly Trinity. The use of an article in Gree$ indicates that the dialo&ue is about the sa"e sub;ect as that ;ust spo$en of. So if in sayin& the Word was God, the postle had used the sa"e article and said Bo TheosC in Gree$+ the result /ould have been the incorrect idea that the 4ord /as the sa"e as God the *ather+ 4ho had been referred to ;ust before. )onse5uently+ in spea$in& of the 4ord+ the Evan&elist calls -i" si"ply BTheosC indicatin& by this -is 3ivine 5uality+ but also at the sa"e ti"e underlinin& that the 4ord has an independent hypostatic e'istence and is not identical to the hypostasis of God the *ather. s Blessed Theothylact notes+ in revealin& to us the teachin&s on the Son of God+ St. ,ohn calls -i" 4ord and not Son+ Bso that /e+ havin& heard of the Son+ did not thin$ in ter"s of passion and carnal birth. -e called -i" the 4ord+ so that you /ould $no/ that as the /ord is born fro" the "ind /ithout passion+ so is -e born fro" the *ather /ithout passion.C The /ords all things were made through Him are not "eant as thou&h the 4ord /as only an instru"ent in the creation of the /orld but that the /orld ori&inated fro" the Pri"al 1eason and Pri"al Source of all e'istence %includin& the 4ord -i"self( D God the *ather+ through the

Son+ 4ho by -i"self is already the source of everythin& that #egan to e(ist %that was made(+ only not for -i"self and not for the other countenances of God. In Him was life D here the "eanin& of the /ord life is not to be understood in the ordinary sense but as a spiritual life that induces intelli&ent creatures to strive to/ard the cause of their creation+ to/ard God. This spiritual life is obtained throu&h the path of co""union and unification /ith the hypostatic 3ivine 4ord. )onse5uently+ the 4ord is the source of &enuine spiritual life for any intelli&ent bein&. nd the life was the light of men D has in "ind that this spiritual life that e"anates fro" the 3ivine 4ord enli&htens a person /ith a full and co"plete &uidance. nd the light shines in the dar!ness . . . The 4ord that presents li&ht of &enuine &uidance does not cease to direct the" a"id sinful dar$ness+ as the li&ht is not absorbed by dar$ness: Those /ho persist in sin have preferred to re"ain in the dar$ness of spiritual blindness. -o/ever+ the dar!ness did not "om#rehend it D did not restrict its activity and disse"ination. Then+ in order to ;oin the people /ho abode in sinful dar$ness /ith -is 3ivine li&ht+ the 4ord undertoo$ e'traordinary "easures: ,ohn the Baptist /as sent+ and+ finally+ the 4ord beca"e flesh. $here was a man sent from God, whose name was John D Bthere /asC as stated in Gree$ is Be&enetosC %Bbeca"eC( and not BinosC as enunciated about the 4ordE that is+ ,ohn "ame to being, /as born at a point in ti"e and did not e'ist eternally li$e the 4ord+ 4ho -i"self gives light to every man "oming into the world. The /orld did not reco&ni#e the 4ord+ even thou&h it /as obli&ed to -i" for its e'istence. He "ame to His own, i.e.+ to -is chosen people of Israel+ and His own did not re"eive Him D of course not everybody. %ut as many as re"eived Him /ith love and faith+ He gave the right to be"ome "hildren of God. That is+ -e &ave the" the be&innin& of a ne/ spiritual life+ /hich+ li$e a physical one+ also be&ins throu&h birth D althou&h the birth is not fro" carnal passion but throu&h a hi&her po/er+ fro" God. nd the Word be"ame flesh. -ere the understandin& of the /ord BfleshC does not "ean the hu"an body alone but the /hole+ co"plete person D in the sa"e "eanin& as the /ord BfleshC is often applied in the -oly Gospels %e.&.+ !atthe/ @?:@@(. That is+ the 4ord beca"e a co"plete person+ at the sa"e ti"e not ceasin& to be God. nd dwelt among us . . . full of gra"e and truth. It "ust be understood that &race "eans Gods &oodness+ as the &ifts of &oodness fro" God+ revealin& the access to a ne/ spiritual life for hu"anity+ i.e.+ &ifts of the -oly Spirit. The 4ord that d/ells a"on& us /as also filled /ith the Truth D co"plete &uidance in everythin& that concerns the spiritual /ord and spiritual life. nd we beheld His glory, the glory as of the only begotten of the &ather. The postles actually sa/ -is &lory in the Transfi&uration+ 1esurrection+ and scension to -eaven D &lory in

-is Teachin&s+ "iracles+ /or$s of love+ and voluntary self-abase"ent. -e is D the Bonly Son of the *ather+C for only -e alone is the Son of God in essence+ by -is 3ivine nature. These /ords point to -is i""ense superiority over Gods sons and children throu&h &race+ the faithful that are "entioned above. The +bservatio!s by Archpriest 1ichael &o#a2a!sky (A! additio! to Abp Averky-s ori(i!al te3t) The attention of every )hristian /ho is fa"iliar /ith the Bible is dra/n to the parallel bet/een the first /ords at the be&innin& of the Old Testa"ent Boo$ of Genesis and those at the be&innin& of ,ohns Gospel. 4e too /ill pause on this parallel. ,.n archi- D BIn the be&innin&C D are the openin& /ords of both -oly 4ritin&s. In Gree$ the /ord BarchiC has three rudi"entary "eanin&s: %a( the be&innin& of an event or underta$in&+ in the ordinary and si"ple sense of the /ordE %b( co""and+ rule+ or authorityE and %c( in a secular sense D ancient ti"es+ the past+ lon& a&o+ and+ in a spiritual sense D unconstrained by ti"e+ eternal. In the ori&inal lan&ua&e of the boo$ of the prophet !oses+ the /ord BarchiC is applied in the usual sense %as in B%a(C ;ust above( D before all -is actions beyond -i"self+ God created heaven and earthE i.e.+ before the created universe+ there /as only God+ and nothin& e'isted outside -i". The sa"e phrase appears as the first phrase in ,ohns Gospel. -o/ever+ the -oly postle elevates the "eanin& of the Gree$ 4ord Barchi. In the beginning was the Word D B4ord+C as a personal 3ivine bein&+ Bin the beginning D before any other type of bein&+ and "ore than this D out of any ti"e+ in the li"itless eternity. The sa"e /ord appears once "ore in another part of the sa"e Gospel+ /ith the sa"e "eanin&. 4hen the ,udeans as$ed )hrist: B4ho are <ouIC D )hrist replied: &rom the beginning, as I have told you. Thus+ the first boo$s of the t/o Testa"ents be&in /ith one and the sa"e e'pressive /ord+ but in the 2e/ Testa"ent+ it has a "ore elevated "eanin& than that in the Boo$ of Genesis. In the ensuin& te't of both boo$s+ especially in the first five verses of each one+ /e notice this internal association. 0et it be unintentional on the part of the Evan&elist D as it is not conveyed in a strict se5uence but as a connection+ /hich flo/s out by itself fro" the substance of the narration on the t/o topics. -ere+ the ma/esty of these Ne0 Testament events D /ith its co"parison to the Old Testa"ent D is clearly set out. *or the sa$e of clarity+ /e sho/ the parallel by placin& the Old Testa"ent first and the Gospel second. The Boo1 of %enesis The %ospel

>. 6In the be&innin& God . . .6 6 nd God said+ >. 6In the be&innin& /as the 4ord+ and the 0et there . . .6 4ord /as /ith God+ and the 4ord /as God.6 -ere the "ystery of "onotheis" is elevated

in the revelation of the second hypostasis in God %the e'pression 6/as /ith God6 is e'plained further on+ in the >Hth verse: 6The only be&otten Son 4ho is in the boso" of the *ather6(. @. 6 nd the earth /as /ithout for" and void . . .6 %lifeless(. @. 6 ll thin&s /ere "ade throu&h -i" %the 4ord(+ and /ithout -i" nothin& /as "ade that /as "ade.6 The verb 6said6 in 6>6 is "ade "ore precise as the /ords 6said /ith the 4ord+6 the participation of the second 3ivine -ypostasis+ )reator of the /hole /orld+ *ulfiller of the *athers /ill. A. 6 nd God said+ 0et there be li&ht . . .6 said about physical li&ht. ?. 6 nd dar$ness /as upon the face of the deep . . .6 A. 6In -i" %in the 4ord( /as life6 %as contrast(. ?. 6 nd the life /as the 0i&ht of "en.6 The sub;ect of the thou&ht is elevated i""easurably+ not/ithstandin& that it is denoted by one and the sa"e /ord. bout the 4ord+ the Son of God: 6 nd the 0i&ht shines in the dar$ness+ and the dar$ness did not co"prehend it6 %as contrast(. G. The /ords of ,ohn the Baptist: 6I did not $no/ -i"E but that -e should be revealed to Israel+ therefore I ca"e bapti#in& /ith /ater. nd ,ohn bore /itness+ sayin&+ JI sa/ the Spirit descendin& fro" heaven li$e a dove+ and -e re"ained upon -i"6 %verses A> and A@+ as co"parison(.

G. On the -oly Spirit: 6 nd the Spirit of God "oved upon the face of the /aters . . .6

K. 6 nd God said+ 0et us "a$e "an in Our K. On the incarnation of the 4ord: 6 nd the i"a&e . . .6 nd God created "an in -is O/n 4ord beca"e flesh and d/elt a"on& us+ and i"a&e . . .6 /e beheld -is &lory+ the &lory as of the only be&otten of the *ather6 %verse >?+ as co"parison(. 9. 6 nd -e rested on the seventh day fro" all 9. The co"in& of the 4ord to earth+ the &lory -is /or$ /hich -e had "ade . . .6 %@:@(. of the Savior: 6-ereafter you shall see -eaven open+ and the n&els of God scendin& and descendin& upon the Son of

!an6 %verse G>+ as co"parison(. This coincidence of thou&hts and of verbal e'pressions bet/een these t/o holy boo$s of the Old and 2e/ Testa"ents+ this li&ht of the first boo$ in the li&ht of the )hurchs understandin& of the Gospel D pertainin& to the first boo$ of the prophet !oses D is confir"ed by the postles /ords in the sa"e first chapter of his Gospel: nd of His fullness we have all re"eived, and gra"e for gra"e. &or the law was given through 'oses, but gra"e and truth "ame through Jesus Christ %verses >K and >9(. )onse5uently+ it is not necessary to see$ the source for the na"e B0o&osC D B4ord+C /hich has entrenched itself in )hristianity. This understandin& of the na"e is not at all forei&n in &eneral in the Old Testa"ent: %y the word of the (ord the heavens were made, and all the host of them by the breath of His mouth %Psal" AA:K( D said in the Psalter+ for"erly read daily by the ,udeans either in the ancient -ebre/ te't or in the translated for" of the Septua&int. -o/ever+ )hrists fare/ell tal$ /ith -is disciples shines even "ore clearly for us: $he word whi"h you hear is not 'ine but the &ather)s Who sent 'e %,ohn >?:@?(. &or all things that I heard from 'y &ather I have made !nown to you* %,ohn >G:>G(. ll things that the &ather has are 'ine %,ohn >K:>G(. -ere is the funda"ental sub;ect of this "a;estic dialo&ue+ ;ust as the first sacerdotal prayer uttered by )hrist that follo/ed it. The Orthodo' )hurch lovin&ly too$ to callin& the Son of God Bthe 4ordC and /idely applies this+ not in a sin&ular for" but /ith one or another definition+ attribute: who without "orru#tion gavest birth to God the Word %the hy"n to the Theoto$os B!eet it isC(+ Bthe only-be&otten Son and 4ord of GodC %sun& durin& the 0itur&y(+ and + ,uler of all, Word of the &ather %fro" the prayers before sleep(. The co!ceptio! o* 'hrist-s Foreru!!er4 ,oh! %0u$e >:>-@G(. This section tells of the appearance of Gods n&el to the priest =acharias durin& a service in the te"ple. The n&el foretells the conception and birth of a son to =acharias and his /ife+ Eli#abeth+ /ho is to be called ,ohn and /ho /ill be &reat in the si&ht of the 0ord+ and spea$s of =achariahs punish"ent+ in the for" of "uteness+ for his disbelief. 7in& -erod %"entioned here( /as by birth an Idu"ean %an Edo"ite(+ son of the ntipater /ho+ at the ti"e of -yrcanus+ last in the dynasty of the !accabees+ had authority over ,udea. -erod received his title of $in& fro" 1o"e. lthou&h he /as even a proselyte+ the ,udeans did not re&ard hi" as one of their o/n+ and his rule /as such that the s"e#ter shall not de#art from Judah, after /hich the !essiah should appear %see the prophecy of Genesis ?F:>:(. The priests /ere divided into t/enty-four divisions+ a"on& /hich bi;ah headed one. =acharias belon&ed to this division. Eli#abeth also ca"e fro" an ecclesiastical bac$&round. 4hile they both /ere outstandin& in their &enuine ri&hteousness+ they /ere /ithout children. This /as

re&arded by the ,udeans as Gods punish"ent for sinnin&. Every /ee$+ a divine service /as conducted in the te"ple by each division %t/ice a year(. 4ith that+ the priests allocated responsibilities a"on& the"selves by castin& lots. =acharias lot /as to perfor" the censin& of the te"ple. Thats /hy he entered the second part of ,erusale"s te"ple D called the Holiest of the Holy or the san"tuary D /here the incensory altar /as located. t the sa"e ti"e+ all the people /ere prayin& in a specially desi&nated open area+ a "ourtyard+ of the te"ple. -avin& entered the sanctuary+ =acharias observed an n&el+ and a &reat fear &ripped hi" because accordin& to ,e/ish understandin& the appearance of an n&el foretold of i"pendin& death. The n&el cal"ed =acharias+ tellin& hi" that his prayer /as ans/ered and that his /ife /ill bear hi" a son /ho /ill be B&reat in the si&ht of the 0ord.C It is difficult to suppose that =acharias /ith his ri&hteousness+ bein& old and at such a sole"n "o"ent of the reli&ious service+ /ould have been prayin& for a son. pparently+ as one of the finest people of that ti"e+ he prayed to God for a s/ift co"in& of the 7in&do" of the !essiah D and it is precisely this prayer that the n&el said /as ans/ered. nd here his prayer received its hi&h re/ard: not only is his sorro/ful infertility resolved+ but also his son /ill be the *orerunner of the !essiah+ /hose co"in& he had /aited for so intensely. -is son /ill surpass everyone in his e'traordinary+ strict abstinence and fro" birth /ill be filled /ith particular+ blessed &ifts of the -oly Spirit. The son is faced /ith the tas$ of preparin& the ,udean people for the co"in& of the !essiah+ /hich he does /ith ser"ons on repentance and the refor"ation of their lives. -e diverted to/ard God "any sons of Israel /ho honored ,ehovah for"ally but had distanced their hearts and lifestyles a/ay fro" -i". To acco"plish this+ ,ohn /ill be &iven the spirit and stren&th of the prophet Eli;ah+ to /ho" he /ill be li$ened by his fiery #eal+ strictly ascetic life+ ser"ons on repentance+ and e'posure of ini5uities. -e /ill have to call the ,udeans fro" the abyss of their "oral decline+ returnin& into the hearts of parents the love for children+ and to confir" thou&hts of the ri&hteous in the "inds of those resistin& the ri&ht hand of God. s he and his /ife /ere too old to hope for an offsprin&+ =acharias did not believe the n&el and as$ed hi" for a si&n as proof of the authenticity of his /ords. In order to dispel =acharias doubts+ the n&el enunciates his na"e: he is Gabriel+ /hich "eans Gods po/er+ the sa"e that brou&ht the &ood tidin&s of the ti"e of the !essiahs co"in& to the prophet 3aniel+ havin& indicated the ti"e /ith BsevensC %3aniel F:@>-@9(. *or his disbelief+ the n&el inflicts hi" /ith "uteness and apparently at the sa"e ti"e /ith deafness+ as all future co""unications /ith hi" are /ith si&ns. 2or"ally+ censin& continues for a short period so that the people started to /onder: /hy is =acharias lin&erin& in the sanctuaryI -o/ever+ no sooner had =acharias appeared and be&un to &esticulate+ that the people reali#ed that he had a vision. It is re"ar$able that =acharias did not cease but continued to fulfill his turn at servin& at the te"ple D ri&ht up to the end. fter he returned ho"e+ his /ife Eli#abeth did indeed conceived a son. *or five "onths she hid this fro" fear of disbelief and ridicule fro" the public+ /hile her soul re;oiced and than$ed God for liftin& the denounce"ents of her. The conception of ,ohn the Baptist is celebrated on the @Ard of Septe"ber. The A!!u!ciatio! to the 5oly 6ir(i! 1ary %0u$e >:@K-AH(.

In the si'th "onth after ,ohn the Baptists conception+ the n&el Gabriel /as sent to the s"all to/n of 2a#areth+ situated in the =ebulun area of the southern part of Galilee+ to a -irgin betrothed to a man whose name was Jose#h, of the house of .avid. $he -irgin)s name was 'ary. The Evan&elist doesnt say: B.ir&in+ 4ho /as "arried+C but betrothed to a man. This "eans that for"ally and in the eyes of society+ the Blessed .ir&in !ary /as re&arded as ,osephs /ife+ even thou&h in reality+ She /as not. -avin& lost -er parents at an early a&e+ the Blessed .ir&in !ary /as consecrated to servin& in the te"ple. 4hen She turned fourteen+ She /as not allo/ed %accordin& to the la/( to re"ain at the te"ple+ and /as unable to return to -er parents. *ollo/in& tradition+ She /as obli&ed to "arry. 7no/in& that She "ade a pro"ise to re"ain a vir&in+ the hi&h priests and priests did not /ant to leave -er /ithout a &uardian+ so they betrothed -er to -er relative+ an ei&hty year old carpenter na"ed ,oseph+ /ho /as reno/ned for his ri&hteousness and /ho also had an e'tensive fa"ily fro" his first "arria&e %!atthe/ >A:GG(. In appearin& to -er+ the n&el called -er Bfull of &race+C i.e.+ havin& found favor /ith God %see verse A:( D Gods special love and benevolence+ -is help that is essential for holy and &reat deeds. The /ords of the n&el be/ildered !ary by their e'traordinary nature+ and She co""enced to ponder over the". -avin& cal"ed -er+ the n&el foretells the birth of a Son fro" -er+ 4ho /ill be &reat not li$e ,ohn+ but "uch &reater because -e /ill not si"ply be full of Gods blessed &ifts as ,ohn+ but -e -i"self /ill be the Son of the *lmighty. 4hy is the n&el sayin& that the 0ord /ill &ive -i" the throne of -is father 3avid and -e /ill rei&n over the house of ,acobI Because the ,e/ish $in&do" in the Old Testa"ent /as predeter"ined to prepare people for a spiritual+ eternal 7in&do" of )hrist and to slo/ly transfi&ure into it. )onse5uently+ 3avids $in&do" as such is one in /hich God -i"self placed $in&s+ /hich /as ruled accordin& to Gods la/s+ in /hich all for"s of civil life /as per"eated /ith the idea of servin& God+ /hich /as found in an uninterrupted lin$ /ith the 2e/ Testa"ent 7in&do" of God. !arys 5uestion+ How "an this be, sin"e I do not !now a man/ D /ould have been co"pletely inco"prehensible and /ould have "ade no sense+ if She hadnt &iven a pro"ise to God+ to re"ain a .ir&in forever. The n&el e'plained that -er pro"ise /ould not be violated+ as She /ill &ive birth to a Son /ithout a husband+ by e'traordinary "eans. The -oly Spirit+ the #ower of the lmighty, /ill brin& about this seedless conceptionE i.e.+ the Son of God -i"self %see > )orinthians >:@?( /ill overshado/ -er+ /ill enter -er li$e a cloud a$in to that /hich overshado/ed the tabernacle+ as e'pressed by Isaiah %>F:>(+ u#on a swift "loud. 4hile the Blessed .ir&in did not de"and any proof+ the n&el hi"self in confir"ation of the authenticity of his /ords pointed to Eli#abeth+ /ho had conceived a son in her old a&e by the /ill of God+ to 4ho" nothin& is i"possible. The -oly .ir&in $ne/ throu&h the boo$s of the prophets that not only &lory a/aits -er and -er 3ivine Son+ but also &rief. 2evertheless+ co"pletely obedient to Gods /ill+ She replied: %ehold the -irgin servant of the (ord0 (et it be to 'e a""ording to your word. The nnunciation is celebrated on the @Gth of !arch. -avin& accepted the &lad tidin&s+ the Blessed .ir&in said nothin& to ,oseph+ and as St. ,ohn )hrysosto" e'plains+ She /as ;ustly afraid that he "ay not believe -er and thin$ that throu&h -er /arnin&+ She is tryin& to hide a trans&ression.

The #eeti!( o* the 5oly 6ir(i! 1ary 7ith /li2abeth %0u$e >:AF-GK(. The -oly .ir&in hurries to share -er ;oy /ith -er relative Eli#abeth+ /ho presu"ably lived in ,udea in a to/n na"ed ,uttah+ situated close to the sacred city of -ebron. Eli#abeth &reeted -er /ith the sa"e e'traordinary /ords that /ere uttered by the n&el: %lessed are 1ou among women D and added: nd blessed is the fruit of your womb0 D lthou&h+ as -er relative+ she should have $no/n about the pro"ise &iven by !ary to re"ain chaste. *ollo/in& this+ Eli#abeth e'clai"ed: %ut why is this granted to me, that the 'other of my (ord should "ome to me/ Eli#abeth i""ediately e'plains the "eanin& of her /ords+ in that the child she /as carryin& Bleaped in the /o"bC no sooner than she heard !arys &reetin&. 8ndoubtedly+ under the infusion of the -oly Spirit+ the child in Eli#abeths /o"b sensed the other )hild D -e+ before 4hose arrival into the /orld+ hu"anity /ould have to be prepared by hi". Thats /hy he produced such an unusual "ove"ent in his "others /o"b. The reaction of the child to the -oly Spirit /as i"parted to his "other+ and she+ throu&h the &race of foresi&ht+ instantly reco&ni#ed /hat ;oyous tidin&s !ary conveyed. Thats /hy she &lorified -er as the !other of God /ith the sa"e /ords as that of rchan&el Gabriel. Eli#abeth beatifies the Blessed .ir&in for -er faith /ith /hich She received the rchan&els tidin&s+ contrastin& this faith /ith =acharias disbelief. *ro" Eli#abeths /ords+ the Blessed .ir&in !ary understood that the "ystery revealed to Eli#abeth /as fro" God -i"self. "id feelin&s of rapture and e"otions at the thou&ht that the ti"e for the lon&-a/aited !essiah and the liberation of Israel has arrived+ the -oly .ir&in praised God /ith a "arvelous son&. This son& is no/ constantly sun& in -er honor durin& "atins: 'y soul doth magnify the (ord, and 'y s#irit hath re2oi"ed in God 'y Saviour . . . She /ards off any thou&hts of personal /orthiness and praises God because -e has been attentive to -er hu"ility. In a prophetic prescience+ She foretells that for this "ercy fro" God+ She /ill be &lorified by all &enerations and that this "ercy of God /ill be e'tended to all that are fearful of the 0ord. She subse5uently praises God that the pro"ise &iven to the *athers and to braha" has been fulfilled and that the 7in&do" of the !essiah+ anticipated so "uch by the Israelites+ has co"eD that -is hu"ble follo/ers+ despised by the /orld+ /ill soon triu"ph+ be uplifted and filled /ith &oodness+ /hile the proud and po/erful /ill be dis&raced and van5uished. Its apparent that the -oly .ir&in+ not havin& /aited for the *orerunners birth+ returned ho"e. The Birth o* "ai!t ,oh! the Baptist %0u$e >:G9-H:(. 4hen the ti"e had arrived for Eli#abeth to &ive birth+ relatives and nei&hbors ;oined in the ;oy /hich overtoo$ her+ and on the ei&hth day they &athered at her house so as to perfor" the rite of circu"cision+ established at the ti"e of braha" %Genesis >9:>>->?( and de"anded by the la/ %0eviticus >@:A(. Throu&h this ritual+ the ne/born entered the society of the chosen people. )onse5uently+ the day of circu"cision /as re&arded as a ;oyful fa"ily holiday. 4ith circu"cision+ the infant /as &iven a na"e+ usually in honor of so"e senior relative. )onse5uently+ the "others /ish to na"e her son ,ohn /ould have aroused &eneral

consternation. Obviously+ the Evan&elist underscores this situation because it is 5uite "iraculous: Eli#abeths desire to call her son ,ohn /as the result of the inspiration of the -oly Spirit. They turned to the father for his decision. s he /as still "ute+ he /rote on a piece of flat /ood+ covered /ith /a': B-is na"e is ,ohn.C Everyone /as co"pletely ta$en abac$ by the concordance of both parents /ishes to &ive their son a na"e that did not e'ist a"on& their relatives. nd i""ediately+ accordin& to the n&els prediction+ =acharias ton&ue /as freed and he could spea$. In a state of prophetic inspiration and by no/ foreseein& the approach of the !essiahs 7in&do"+ he be&an to e'alt God 4ho visited -is people and "ade possible their salvation+ -e 4ho had raised the horn of salvation in the house of .avid. ,ust as in the Old Testa"ent+ /hen offenders fled fro" their aven&ers to the altar for burnin& sacrifices and+ sei#in& its horns+ re&arded the"selves as inviolable %> 7in&s @:@H(+ so does the /hole hu"an race+ oppressed by sins and persecuted by Gods ri&hteous ;ud&"ent+ find salvation in ,esus )hrist. This salvation is not so "uch liberation of Israel fro" its political ene"ies %as the "a;ority of ,e/s believed+ especially the scribes and Pharisees( as it is the fulfill"ent of Gods la/+ &iven to their Old Testa"ent forefathers+ fulfill"ent that /ould &ive all faithful Israelites an opportunity to serve God in holiness and in righteousness. -ere the /ord Bri&hteousnessC is understood to "ean the ;ustification of hu"anity by 3ivine "eans+ throu&h the i"putation to "an of )hrists redee"in& acco"plish"ents. B-olinessC here is the internal correction of a person that is achieved by the effort of the person hi"self /ith the assistance of &race. =acharias &oes on to foretell to his son the future that /as predicted by the n&el+ sayin& that his son /ill be desi&nated the l"i&htys Prophet D *orerunner of the 3ivine !essiah. -e also points out that the purpose of the *orerunners "inistry is to prepare the people for the !essiahs co"in& and to allo/ the people of Israel to reali#e that its salvation lies in none other than the forgiveness of sins. )onse5uently+ Israel "ust see$ ri&hteousness and for&iveness of sins and not earthly &reatness+ /hich the then spiritual leaders /ere hopin& for. The for&iveness of sins /ill co"e Bthrou&h the tender "ercy of our God+ /ith /hich the 3aysprin& fro" on hi&h has visited us.C D that is the !essiah-1edee"er+ by /hich na"e the prophets ,ere"iah %@G:G( and =echariah %A:H and K:>@( called -i". ccordin& to tradition+ the ne/s of ,ohn the *orerunners birth reached the suspicious 7in& -erod. 4hen the !a&i arrived in ,erusale" and in5uired as to the place of birth of the 7in& of the ,e/s+ -erod re"e"bered about =acharias son and issued orders to e'ecute all infants. -e also sent his $illers to ,uttah. -avin& found out about this+ Eli#abeth fled /ith her son into the /ilderness. n&ered because the infant ,ohn could not be located+ -erod sent his servants to =acharias to find out /here he had hidden hi". =acharias replied that he no/ serves the 0ord God of Israel and that he doesnt $no/ his sons /hereabouts. 8pon repeatin& his response after bein& threatened /ith death+ he fell under the $illers s/ords D bet/een the te"ple and the altar+ an event the 0ord re"e"bers in -is denunciatory oration to the Pharisees %!atthe/ @A:AG(. The birth of ,ohn the Baptist is celebrated on the @?th of ,une.

The /arthly $i!ea(e o* the $ord ,esus 'hrist

%!atthe/ >:>->9 and 0u$e A:@A-AH(. The lists of the earthly ancestors of the 0ord ,esus )hrist are contained in t/o Gospels D !atthe/ and 0u$e. lthou&h both &ive /itness of )hrists ori&in fro" 3avid and braha"+ the na"es listed in the t/o do not al/ays coincide. s St. !atthe/ /as /ritin& for the ,e/s+ it /as i"portant for hi" to prove that in accordance /ith the Old Testa"ent prophecies+ the 0ord ,esus )hrist did descend fro" braha" and 3avid. )onse5uently+ he be&ins his Gospel /ith the 0ords linea&e and+ "oreover+ ta$es us fro" braha" and brin&s us to Jose#h the husband of 'ary, of Whom was born Jesus Who is "alled Christ. Invariably+ the 5uestion arises: 4hy does the Gospel &ives ,osephs linea&e and not that of the -oly .ir&in !aryI The custo" of the ,e/s /as not to "aintain any &enealo&y on the "others side. -o/ever+ because the Blessed .ir&in /as undoubtedly the only child of ,oachi" and nna+ then in accordance /ith the de"ands of the 0a/ of !oses+ She had to "arry a relative of the sa"e branch+ tribe+ and clan. s ,oseph /as fro" the sa"e tribe as 3avid+ it follo/s that She too /as of the sa"e descent. Saint 0u$e placed a different tas$ before hi"self D to sho/ that the 0ord ,esus )hrist belon&s to the /hole of hu"anity and appears as the Savior of all people. Thats /hy he traces the linea&e of )hrist to da" and to God -i"self. -o/ever+ this descent differs so"e/hat fro" that of Saint !atthe/s. s an e'a"ple+ accordin& to !atthe/+ ,oseph D the no"inal father of our 0ord D is the son of ,acob+ /hile accordin& to 0u$e+ he is the son of Elias. Si"ilarly+ Salathiel+ the father of =erubbabel and a "an "entioned by both Evan&elists+ is+ accordin& to Saint !atthe/+ the son of ,econiah+ /hile accordin& to Saint 0u$e he is the son of 2eri. ,ulius the frican+ a reno/ned intellectual of ancient ti"es+ e'plains this variance superbly throu&h the code of livin&+ /hereby+ if one of the brothers dies childless+ the other brother has to ta$e his /ife for hi"self+ and $he first "hild she bears, will remain with his brother)s 3de"eased4 name, so that it is not erased in Israel %3euterono"y @G:G-K(. This la/ e'tended not only to the i""ediate relatives but also to stepbrothers+ /ho in fact /ere ,acob and Elias. 4hile they had different fathers+ they had the sa"e "other+ Esther. Thus+ /hen Elias died+ ,acob restored his brothers linea&e by "arryin& his /ido/ and fatherin& ,oseph. This is /here the difference ca"e about+ as Saint 0u$e traces the ori&ins of ,oseph throu&h 1hesa+ son of =erubbabel and Elias+ /hile Saint !atthe/ does it throu&h biud+ the other son of =erubbabel+ and throu&h ,acob+ the other father of ,oseph. It is not by chance that Saint !atthe/ includes in the 0ords linea&e /o"en that /ere for"erly heathen or sinners. -e /anted to sho/ that God+ havin& not disdained includin& such /o"en in -is chosen fa"ily+ is not loathe to su""on the heathen and sinners to -is 7in&do": a person is not saved by his personal achieve"ents but throu&h the po/er of the purifyin& &race of God.

The 8ativity o* 'hrist

Only t/o Evan&elists narrate the birth of )hrist and events related to it+ Saint !atthe/ and
Saint 0u$e. Saint !atthe/ discusses the revelation of the "ystery of -is incarnation to ,oseph+ the adoration of the !a&i+ the fli&ht into E&ypt+ and the slayin& of the innocents. St. 0u$e

describes the circu"stances under /hich )hrist the Savoir /as born in Bethlehe" and the adoration of the shepherds. The 9evelatio! o* the #ystery o* the i!car!atio! to the betrothed ,oseph %!atthe/ >:>H-@G(. Saint !atthe/ infor"s us that soon after the -oly .ir&ins betrothal /ith ei&hty-year-old ,oseph+ before they "ame together, i.e.+ before the consu""ation of their "arria&e+ !arys condition of bein& /ith child beca"e clear to ,oseph. Bein& ri&hteous %and this "eans ;ust and "erciful(+ ,oseph did not /ish to e'pose -er see"in& trans&ression before the public+ so as not to sub;ect -er to the sha"eful and a&oni#in& death called for by the la/ of !oses %3euterono"y @@:@A-@?(+ and intended to release -er /ithout announcin& the reason. s soon as he thou&ht this+ the 0ords n&el appeared to hi" and e'plained Bthat /hich is conceived in -er is of the -oly SpiritC and not the fruit of a clandestine sin. The n&el further announces: nd She will bring forth a Son, and you shall "all His name Jesus, for He will save His #eo#le from their sins. The na"e ,esus+ ,oshua in -ebre/+ "eans Savior. So that ,oseph has no doubts about the veracity of /hat /as said+ the n&el 5uotes Isaiahs prophecy that /itnesses to the fact that this &reat "iracle of the seedless conception and birth of the Savior of the /orld by the Blessed .ir&in /as preordained in Gods pre-eternal counsel: %ehold, a -irgin shall "on"eive, and bear a Son . . . %Isaiah 9:>?(. There is no need to i"a&ine that the prophecy had not been fulfilled because the prophet had said Band shall call -is na"e I""anuel+C /hereas the 2e/born /as na"ed ,esus. I""anuel is not a personali#ed na"e but a sy"bolic one "eanin& BGod is /ith us.C So /hen this "iraculous birth fro" a .ir&in ta$es place+ people /ill say BGod is /ith usC because it is in this identity God ca"e do/n to earth and lived a"on& "an$ind. This is only a prophetic indication of )hrists 3ivinity D indication that this e'traordinary infant /ill not be an ordinary person+ but God. )onvinced by the n&els /ords+ ,oseph too! to him his wife, that is+ re;ected his intention to send -er a/ay and left -er to live in his house as a /ife Band did not $no/ -er till She had brou&ht forth -er *irstborn Son.C This does not "ean that he B$ne/C -er after the birth of ,esus and be&an livin& /ith -er as a /ife. Saint ,ohn )hrysosto" ri&htly notes that it is si"ply not credible to sub"it that such a ri&hteous individual as ,oseph /ould decide to B$no/C the -oly .ir&in after She had so "iraculously beco"e a "other. 4hile in Gree$ the /ord B#osC and in )hurch Slavonic Bdonde#heLC "ean BuntilC this cannot be interpreted in the /ay that those /ho do not honor the -oly .ir&in do D Protestants and sectarians D as thou&h ,oseph did not B$no/C -er before )hrists birth and then he did. -e absolutely never B$ne/C -er. In the -oly Scriptures the /ord B#osC is used in the narration on the concludin& sta&es of the *lood: B nd he sent forth a raven+ and it /ent forth to and fro+ until %B#osC( the /aters /ere dried upC %Genesis H:K( D but the raven never did return after/ards. Or a&ain+ in the /ords of our 0ord: I am with you always, even to %B#osC( the end of the ageC %!atthe/ @H:@:(. s the Blessed Theothilact ri&htly observed+ this doesnt "ean that )hrist /ould not be /ith us after the end of the a&e. 3efinitely not+ as it is especially then that -e /ould be /ith usM ,esus is na"ed B*irstbornC not because the Blessed .ir&in had other children after -i" but because -e /as born first+ and+ bein& that+ /as her only child. In the Old Testa"ent+ God decrees that all the firstborn are to be consecrated to -i"+ irrespective of /hether the fa"ily /ill have further additions or not. nd if the Gospel "entions Bbrothers of ,esus )hristC

%!atthe/ >A:GG+ ,ohn @:>@+ and others(+ it certainly doesnt "ean that they /ere -is brothers by birth. s tradition /itnesses+ ,osephs children /ere fro" his first "arria&e. The 'ircu#sta!ces a!d Ti#e o* the 8ativity o* 'hrist %0u$e @:>-@:(. The "ost detailed narrative of the circu"stances of the 2ativity of )hrist and of those ti"es is provided by the Evan&elist 0u$e. -e refers the events of )hrists birth to the ti"e at /hich )aesar u&ustus decreed a census of all citi#ens of the 1o"an E"pire+ the rei&n of the 1o"an E"peror Octavius+ /ho received fro" the 1o"an Senate the title B u&ustusC D Bhonorable.C 8nfortunately+ the e'act date of this census /as not preserved. -o/ever+ the ti"e of Octavius u&ustuss rule+ a personality historically /ell $no/n+ &ives us an opportunity to appro'i"ate the year of )hrists Birth. 4ith the aid of other facts+ /hich /e shall "ention later+ it is possible to deter"ine this /ith a de&ree of accuracy D /ithin a fe/ years. 1o"an "on$ 3ionysius+ na"ed Bthe S"allC introduced the accepted "ethod of calculatin& the years Bafter )hrist.C s the basis of his calculations+ 3ionysius esti"ated that the 0ord ,esus )hrist /as born in the 9G?th year fro" the establish"ent of the city of 1o"e. -o/ever+ further and "ore thorou&h calculations proved his co"putations fla/ed: the year he had no"inated /as at least five years later than the actual date. 2evertheless+ fro" the tenth century+ the application of this 3ionysian period of ti"e %/hich /as ori&inally intended for )hurch use only( /as /ide-spread a"on& )hristian countries and accepted by civil authorities+ even thou&h it /as ac$no/led&ed as bein& fla/ed by all chronolo&ists. The actual date of )hrists birth can be deter"ined accurately on the basis of the follo/in& facts found in the Gospel: %>( The ti"e of the rei&n of -erod the Great. *ro" !atthe/ @:>->H and 0u$e >:G+ it is absolutely clear that )hrist /as born /hen -erod /as in po/er. -e ruled fro" the 9>?th year of the establish"ent of the city of 1o"e and died in the 9G:th+ ei&ht days before Passover %Pascha( and soon after the lunar eclipse. ccordin& to astrono"ers calculations+ the eclipse occurred on the ni&ht of the >Ath or >?th of !arch+ /hile the ,e/ish Pascha fell on the >@th of pril in that year. )onse5uently+ -erod died at the be&innin& of pril in the 9G:th year after the establish"ent of 1o"e D at least four years earlier than that established by 3ionysius. %@( The census "entioned in 0u$e @:A+ /as ordered by u&ustus decree in the 9?Kth year after the foundin& of 1o"e. The census co""enced in ,udea durin& -erods rei&n+ /as suspended as a conse5uence of his death+ and continued /hen Nuirinius /as &overnin& Syria. This is "entioned in 0u$es Gospel %@:@(. s a result of the census+ there /as a public uprisin& in Palestine. By -erods directive+ the insti&ator /as burned at the sta$e on the >@th of !arch in the 9G:th year of 1o"e. )onse5uently+ the census co""enced so"e ti"e a little earlier. %A( ccordin& to Saint 0u$es /itness %A:>(+ Saint ,ohn the Baptist co""enced his "inistry in the fifteenth year of )aesar Tiberius rule+ and Jesus Himself began His ministry at about thirty years of age %0u$e A:@A(. T/o years before his death in ,anuary 9KG+ u&ustus accepted Tiberius as a co-ruler. Therefore+ the >Gth year of Tiberius rei&n /ould have co""enced in ,anuary 99F. s a result of Saint 0u$eOs state"ent that the a&e of 0ord ,esus /as A:+ then it follo/s that -e /as born in 9?F.

%?( strono"ical calculations sho/ that )hrists death on the cross could only have occurred in the year 9HA+ %accordin& to the data in the Gospel+ this transpired in the year /hen the ,e/ish Pascha fell on a *riday evenin&(. nd as the 0ords a&e /as advancin& to/ard A? years+ -e therefore "ust have been born in the 9?Fth year fro" the establish"ent of 1o"e. So all the above facts testify to the fact that the year of the 2ativity of )hrist /as necessarily in the 9?Fth year fro" the foundin& of 1o"e. 3ue to lac$ of facts in the four Gospels+ it is i"possible to deter"ine the day upon /hich )hrist /as born. Initially+ the Eastern )hurch celebrated it on the sa"e day as Theophany+ under the &eneral title of BEpiphanyC D God "ame into the world D the Kth of ,anuary. The 4estern )hurch has+ for a very lon& ti"e+ celebrated 2ativity on the @Gth of 3ece"ber. *ro" the end of the fourth century+ the Eastern )hurch too be&an to celebrate this event on the @Gth of 3ece"ber. This date /as selected accordin& to the follo/in& understandin&. There is a hypothesis that =acharias /as servin& as the hi&h priest /hen the n&el appeared to hi" behind the curtain /ithin the -oliest of the -oly. This is /here the hi&h priest /as allo/ed to enter once a year+ on the day of purification. This day falls on the @Ard of Septe"ber+ /hich be&an to be re&arded as the day /hen the *orerunner /as conceived. Si' "onths later+ the nnunciation to the .ir&in !ary too$ place %/hich is celebrated on the @Gth of !arch(+ and after nine "onths+ on the @Gth of 3ece"ber+ the 0ord ,esus )hrist /as born. -o/ever+ there is nothin& to confir" the fact that =acharias /as the hi&h priest. )onse5uently+ a "ore plausible e'planation is "ore li$ely a sy"bolic one. The ancients thou&ht that )hrist+ as a second da"+ /as conceived by the -oly .ir&in durin& the Sprin& e5uino'+ the @Gth of !arch+ and accordin& to ancient tradition+ the sa"e day da" /as created. )hrist D the li&ht of the /orld+ the sun of truth D appeared to the /orld after nine "onths+ durin& the /inter solstice+ /hen the day be&ins to len&then and the ni&ht+ to shorten. )orrespondin& to this+ the conception of ,ohn the Baptist %/ho /as si' "onths older than )hrist( /as to be celebrated on the @Ard of Septe"ber+ durin& the solar e5uino'+ /hile the day of his birth D on the @?th of ,une+ durin& the su""er solstice+ /hen the days /ere &ettin& shorter. s Saint thanasius cited the /ords of ,ohn the Baptist in ,ohn A:A:: He must in"rease, but I must de"rease. So"e confusion arises fro" the state"ent by the Evan&elist 0u$e about the census conducted at the ti"e of )hrists birth+ that BThis census first too$ place /hile Nuirinius /as &overnin& Syria+C /hereas+ accordin& to historical facts+ Nuirinius /as &overnor of Syria so"e ten years after the birth of )hrist. The 5uic$est /ay to resolve this "isunderstandin& is throu&h the follo/in&: durin& the translation fro" the Gree$ te't %and there is stron& support for this(+ instead of the /ord BthisC census+ the /ord Bsa"eC census should have been applied. u&ustus issued the decree for the census before the birth of )hrist. -o/ever+ because of the publics unrest and the death of -erod+ it /as delayed and co"pleted only so"e ten years later+ durin& the &overnorship of Nuirinius. There is further data that Nuirinius served t/ice as &overnor of Syria+ and the census+ be&un durin& his first tenure+ /as co"pleted only durin& his second ter" in office. Thats /hy the Evan&elist calls the census D co""enced at the ti"e of the birth of )hrist D as the Bfirst.C

Every person had to be re&istered Bin his o/n city.C 1o"an politics al/ays acceded to the custo"s of the con5uered+ so as the ,e/ish custo"s de"anded that the census be conducted accordin& to branch+ tribe+ and clan+ everyone /as obli&ed to turn up for re&istration in that city+ /here the head of his tribe once lived. s ,oseph /as 3avids descendant+ he had to &o to Bethlehe" D 3avids city of birth. Gods /onderful providence can be seen in this: in accordance /ith the ancient prophesy fro" !icah G:@+ the !essiah /as re5uired to be born in this city. ccordin& to 1o"an la/ coverin& con5uered nations+ not only "en but also e5ually /o"en /ere sub;ect to this census. )onse5uently+ there is nothin& a"a#in& in that the -oly .ir&in !ary+ albeit in -er condition+ acco"panied the &uardian of -er vir&inity D the BelderC ,oseph D and undoubtedly bein& a/are of !icahs prophecy+ could not but reco&ni#e Gods providence in the census that directed -er to/ard Bethlehe". nd She brought forth Her firstborn Son, and wra##ed Him in swaddling "lothes, and laid Him in the manger, be"ause there was no room for them in the inn. The Evan&elist e"phasi#es the fact that -oly .ir&in !ary -erself diapered -er ne/born Infant+ "eanin& that the birth /as co"pletely painless. &ain+ -er Son is called BfirstbornC not because the Blessed .ir&in had other children after -i". ccordin& to the la/ of !oses+ every first "ale child born /as called firstborn+ even thou&h he /as the only child in the fa"ily. Because of the "ultitude of travelers that had arrived earlier+ but "ore so because of their poverty+ the -oly *a"ily /ere forced to settle in one of the "any caves that /ere abundant throu&hout Palestine. These caves /ere used to shelter stoc$ durin& incle"ent /eather. It /as here that the 3ivine !essiah /as born. Instead of bein& placed in a childs cradle+ -e /as laid in a "an&er and thereby+ fro" -is O/n 2ativity+ acceptin& the cross of abase"ent and sufferin& for the rede"ption of hu"anity. nd by -is O/n 2ativity+ &ivin& us a lesson in hu"ility D that hi&hest virtue+ /hich -e later tau&ht -is follo/ers continually. ccordin& to ancient tradition+ durin& the Saviors birth+ near -is crib stood an o' and an ass+ as thou&h si&nifyin& that $he o5 !noweth his owner, and the ass his master)s "rib %Isaiah >:A(. -o/ever+ not only hu"iliation acco"panied -i" at birth and throu&hout -is earthly life but also reflections of -is 3ivine &lory. Gods n&el+ illu"inated /ith 3ivine &lory+ appeared to the shepherds D /ho "ay have been the o/ners of the cave and /ere sleepin& in the field due to the prevailin& &ood /eather D and announced to the" great 2oy of the birth of the Savior in the city of 3avid+ Who is Christ the (ord. It is i"portant to note here the /ords of the n&el great 2oy . . . to all #eo#le. The !essiah did not co"e to earth for the ,e/s only+ but for the /hole hu"an race. 4ith this+ the n&el &ave a BsignC+ an indication as to ho/ they /ill reco&ni#e -i": B1ou will find a %abe wra##ed in swaddling "loths, lying in a manger. nd as thou&h in corroboration of the veracity of the n&els /ords+ there appeared Ba "ultitude of the -eavenly host+C a /hole "ass of n&els praisin& the astonishin& &lory of the 2e/born GodInfant D the !essiah: Glory to God in the highest, nd on earth #ea"e, goodwill toward men0 The n&els are praisin& God for sendin& the !essiah to earthE they are acclai"in& the peace that /ill settle in peoples souls /ho have accepted the SaviorE they are happy for the people to /ho" Gods &race had returned. The hi&her po/ers+ the sinless eternal spirits+ continually praise their )reator and 0ord in the heavens. They especially praise -i" for the e'traordinary "anifestation of -is 3ivine cle"ency+ /hich in fact is an e'pansion of -is do"ain. The peace that /as brou&ht to earth by the incarnate Son of God cannot be confused /ith ordinary hu"an tran5uility and /ell bein&. This is a peace of conscience in the soul of the

hu"an-sinner /ho has been redee"ed by )hrist the Savior. It is a peace of conscience+ reconciliation /ith God+ /ith people and /ith yourself. nd as "uch as this is Gods peace that surpasses all understandin& %Philip. ?:9( and settles in the souls of hu"ans that have accepted )hrist+ so does the inner peace beco"e the herita&e in hu"an life. 1ede"ption revealed the total &reatness of Gods benevolence+ -is love to/ard hu"anity. Therefore+ the purpose for the n&els praises is in the follo/in&: 4orthy are the praises to God by the -eavenly Spirits+ as peace and salvation has settled on earth+ because hu"anity has beco"e deservin& of a particular 3ivine blessin&. The shepherds D /ho /ere evidently pious D i""ediately hurried to the location indicated by the n&el and beca"e /orthy of the honor of bein& the first to /orship the )hrist-Infant. 4herever they /ent+ they proclai"ed the ne/s about the appearance of the n&el and the -eavenly announce"ent+ "uch to the a"a#e"ent of their listeners. The Blessed .ir&in !ary+ filled /ith feelin&s of profound hu"ility+ "e"ori#ed all that /as happenin&+ !e#t all these things and #ondered them in her heart.C The 'ircu#cisio! a!d 1eeti!( o* the $ord %0u$e @:@>-AF(. fter ei&ht days had passed and in accordance /ith the la/ of !oses %0eviticus >@:A(+ the GodInfant /as circu"cised and &iven the na"e %as desi&nated by the n&el( of ,esus+ /hich "eans Savior. ccordin& to the 0a/ of !oses+ a /o"an bearin& a "ale child /as re&arded as unclean for the first forty days after the birth %ei&hty days if it /as a fe"ale child(. On the fortieth day+ she had to brin& a sacrifice of a one-year-old la"b to the te"ple for burnin& and a youn& dove as a sacrifice for her sins. In case of poverty+ this could be replaced /ith t/o doves D one for each sacrifice. )o"plyin& /ith this la/+ the -oly .ir&in and ,oseph brou&ht the infant /ith the" to ,erusale" so as to pay the re5uired five she$els for -i". This la/ ca"e into bein& /hen on the eve of the e'odus of ,e/s fro" E&ypt+ God sent -is n&els to slay all the E&yptian ne/-born+ /hile all the ,e/ish ne/-born /ere consecrated to serve at the te"ple. 4ith the passin& of ti"e+ this practice /as allotted to the tribe of 0evi only+ /hile the ne/-born of other tribes /ere released fro" this obli&ation by payin& a special levy of five silver she$els %2u"bers >H:>K(. It can be seen fro" the Gospels narrative that the -oly .ir&in and ,oseph brou&ht a sacrifice of the poor: t/o doves. 4hy /as it necessary to sub;ect the 0ord+ 4hose conception and birth /ere devoid of sin+ to circu"cision+ and -is Ever-Blessed !other to the la/ of purificationI *irstly+ this /as in order to fulfill all righteousness %!atthe/ A:>G( and sho/ by e'a"ple co"plete sub"ission to Gods la/. Secondly+ this /as essential for -is "inistry as the !essiah in the eyes of -is people. 8ncircu"cised+ -e /ould not have been part of the co""unity of Gods peopleE -e /ould not be able to enter the te"ple+ nor the syna&o&ue. 8ncircu"cised+ -e /ould be unable to have influence on the people or to be ac$no/led&ed as the !essiah. E5ually+ -is -oly !other+ not bein& cleansed+ /ould not be re&arded as a true Israelite. t the ti"e+ the "ystery of -is chaste conception and birth /as un$no/n to anyone besides the -oly .ir&in

-erself and ,oseph. )onse5uently+ everythin& that /as re5uired by the la/ had to be e'ecuted e'actly. t the ti"e at /hich the !other of God brou&ht -er sacrifices and pay"ent of inde"nity to the te"ple+ there /as a pious BelderC na"ed Si"eon /ho /as /aitin& for the B)onsolation of Israel+C Gods pro"ised !essiah+ /hose appearance /ould brin& consolation to the Israelites %Isaiah ?::>(. The Evan&elist advises us only that Si"eon /as foretold by the -oly Spirit that he /ould not see death until such ti"e as he e'perienced the honor of seein& his e'pected BconsolationCE that is+ the 0ord )hrist. ccordin& to ancient tradition+ Si"eon /as one of seventy-t/o erudite old "en that /ere char&ed by the E&yptian 7in& Ptole"ais to translate holy boo$s fro" the ,e/ish lan&ua&e into Gree$. Given the Boo$ of Isaiah to translate+ Si"eon beca"e dubious /hen he ca"e upon the prophecy of the birth of I""anuel fro" a .ir&in %Isaiah 9:>?(. It /as then that an n&el appeared to hi" and foretold that he /ould not die until his o/n eyes had /itnessed the fulfill"ent of this prophecy. Throu&h the -oly Spirits pro"ptin&+ he apparently ca"e to the sacrificial altar in the te"ple and+ upon seein& the .ir&in !arys Infant+ reco&ni#ed -i" as the !essiah-)hrist. The old "an %tradition has it that he /as three-hundred years old( too$ -i" in his ar"s and proclai"ed the inspired prayer of &ratitude for bein& able to /itness+ in the face of this Infant+ the salvation that has been prepared for hu"anity. (ord, now let 1our servant de#art in #ea"e, ""ording to 1our word, e'clai"ed the elder. -e /as sayin&: *ro" this "o"ent+ the tie that connected "e to life has been severed+ and <ou+ !aster+ are releasin& "e fro" this life into a ne/ life+ a""ording to 1our word, throu&h the prophecy &iven to "e fro" <ou by <our -oly Spirit+ Bin peace+C /ith co"plete spiritual tran5uility+ &or my eyes have seen 1our salvation, the salvation pro"ised by God throu&h -is 1edee"er!essiah+ 4ho" I no/ have the &reat happiness to see before "e D the salvation+ whi"h you have #re#ared before the fa"e of all #eo#les, not only for ,e/s but also for all peoples. This salvation is B li&ht to brin& revelation to the Gentiles+ nd the &lory of <our people Israel+C as co"in& out of its "idst. ,oseph and the !other of the 3ivine )hild probably "arveled that every/here they found people to /ho" God had revealed the secret of this )hild. 1eturnin& the )hild to -is !other and blessin& -er and ,oseph+ Si"eon D by ri&ht of a profound elder on /ho" the -oly Spirit rested D foretells in a prophetic enli&hten"ent that this Infant /ill be the sub;ect of ar&u"ents and disputes bet/een -is follo/ers and -is ene"ies: $hat the thoughts of many hearts may be revealed. 3ependin& on the diverse relationships of people to/ard this Infant+ their true nature /ill be revealed+ the disposition of their souls: Those /ho love the truth and strive to fulfill Gods /ill+ /ill believe in )hrist+ /hile those /ho love evil and deeds of dar$ness /ill hate )hrist and+ in order to ;ustify their "alice+ /ill slander -i" in every /ay. This+ in reality+ too$ place in the fi&ures of scribes and Pharisees and continues to be enacted in the for" of all &odless individuals and )hrist-haters. *or those /ho believe in -i"+ -e stands Bfor arising&- or for eternal salvation+ and for the disbelievers D Bfor falling+C or for their eternal conde"nation+ for eternal perdition. Si"eon spiritually foresees those sufferin&s by the Blessed .ir&in for -er 3ivine Son: yes, a sword will #ier"e through 1our own heart also. Present at the ti"e /as a /o"an na"ed nna+ Bdau&hter of Phanuel.C Because she /as "oved by especial actions of the -oly Spirit and because she possessed the &ift of inspired speech+ the Evan&elist calls her a prophetess. Evidently+ the Evan&elist praises her as an upri&ht /ido/+ /ho devoted herself to God after livin& /ith her husband for ;ust seven years. -avin& reached ei&hty-

four years of a&e and not departin& fro" the te"ple+ she served God with fasting and #rayers night and day. 0i$e Si"eon+ she too praised the 0ord and+ apparently in a state of prophetic inspiration+ repeated appro'i"ately the sa"e /ords uttered by Si"eon to everyone anticipatin& the liberation of ,erusale"+ to those a/aitin& the co"in& of the !essiah. The Evan&elist says further that havin& fulfilled everythin& accordin& to the la/+ the holy fa"ily returned to Galilee+ to their own "ity, 6a7areth. Saint 0u$e o"its everythin& that transpired after the !eetin& of the 0ord+ probably because Saint !atthe/ &ives a detailed description of the events: the adoration of the !a&i in Bethlehe"+ the holy fa"ilys fli&ht into E&ypt+ the slayin& of the innocents+ and the return of the holy fa"ily after the death of -erod. 4e often find this type of abrid&e"ent of narrative /ith /riters of holy boo$s. The Adoratio! o* the 1a(i %!atthe/ @:>->@(. 4hen )hrist /as born in %ethlehem of Judea, the !a&i arrived in ,erusale" fro" the East. It is na"ed here as ,udean Bethlehe" because there /as another Bethlehe"+ in Galilee+ in the re&ion of =ebulun. The !a&i /ho ca"e to adore )hrist /ere not those /ho are usually associated /ith this na"e+ not sorcerers or /i#ards that create illusory "iracles+ callin& up the spirits and interro&atin& the dead %E'odus 9:>>+ 3euterono"y >H:>>(+ /ho are conde"ned by the 4ord of God. These /ere hi&hly learned individuals possessin& &reat $no/led&e+ over /ho" 3aniel presided in the land of Babylon %3aniel @:?H(. They ;ud&ed the future by the stars and studied the "ysterious po/ers of nature. Such /ise "en /ere hi&hly revered in Babylon and Persia+ as they used to be priests and advisers to $in&s. The Evan&elist says that they ca"e Bfro" the East+C not na"in& fro" /hich specific country. One proposition su&&ests this country /as rabiaE another+ Persia+ and a third+ )haldea. -o/ever+ the /ord used in the Gospel+ magos is Persian+ "a$in& it "ore than li$ely that they ca"e fro" Persia or fro" a country for"in& part of the for"er Babylonian $in&do". There+ durin& the ,e/s seventy-year bonda&e+ the forefathers of these !a&i "ay have heard fro" the ,e/s that they /ere /aitin& for a Great 7in&+ a 1edee"er+ 4ho /ill con5uer the /hole /orld. lso+ the prophet 3aniel lived there+ havin& predicted the ti"e of the co"in& of this Great 7in&+ and the tradition of the prophecy of the "a&us Balaa" "ay have been preserved there+ that there shall co"e forth a star fro" ,acob %2u"bers @?:>9(. The study of stars in the heavens /as one of the "a;or occupations of the Persian /ise "en+ and the 0ord su""oned the" throu&h the appearance of an e'traordinary star to adore the 2e/born Savior of the /orld. t the ti"e in the East+ there /as a /idely spread belief that the 0ord of the /orld /ould appear in ,udea+ to 4ho" adoration /ould be fittin& fro" all peoples. That is /hy+ upon arrivin& in ,erusale"+ the !a&i confidently in5uire: Where is He Who has been born 8ing of the Jews/ These /ords alar"ed -erod the Great+ as he hi"self had no le&al ri&ht to the ,udean throne+ /as an Idu"ean+ and+ bein& a tyrant+ aroused hatred fro" his sub;ects. ll of ,erusale" beca"e alar"ed /ith hi" because it /as afraid of ne/ repressive "easures fro" -erod+ /ho /as a&itated by the e'traordinary ne/s.

Bloodthirsty -erod+ in decidin& to e'ter"inate the 2e/born D re&ardin& -i" as his anta&onist D su""oned all his hi&h priests and scribes and directly poses to the" the 5uestion as to the place of birth of the !essiah+ 7in& of the ,e/s: Where is Christ to be bornIC The scribes i""ediately pointed out to hi" !icahs /ell-$no/n prophecy %G:@(+ not citin& it literally but its "eanin& that the !essiah had to be born in Bethlehe". Bethlehe" "eans Bhouse of #readC and Euphratus+ Bfertile field&- a na"e that characteri#es the e'ceptional fertility of the soil. It is stri$in& that in !icahs ori&inal prophecy there is the state"ent that the !essiah /ill only Bco"eC fro" Bethlehe" but /ill not live there and that -is true ori&ins are from of old, from everlasting %!icah G:@(. In order to e'ecute his bloody intentions /ith certainty+ -erod also /anted to $no/ the ti"e of birth of the ,udean 7in&. -e su""ons the !a&i so as to interro&ate the" clandestinely as to the ti"e of the appearance of the star and then sends the" to Bethlehe" so that /hen they return they can relate all they found out about the 2e/born. 4hen the !a&i set out to/ard Bethlehe"+ the star that they sa/ in the East traveled before the"+ sho/in& the accurate route until it stopped /here the 2e/born Infant /as located. 4hat sort of star /as itI There are varied thou&hts on this issue. Saint ,ohn )hrysosto" and the Blessed Theothilactus thou&ht that it /as a certain 3ivine and n&elic force+ appearin& in the for" of a star. In relation to the star that /as seen in the East+ "any defined it as a real star+ inas"uch as so"e type of si&n of a perceivable nature preceded "any &reat events in a "oral /orld. It is interestin& to note+ that in accordance /ith the calculations of the fa"ous astrono"er 7eppler+ in the year of )hrists birth there /as an incredibly rare coincidence of the three bri&htest planets D ,upiter+ !ars and Saturn D beco"in& ali&ned in one spot and creatin& the visible effect of an unusually bri&ht star. This heavenly event+ $no/n in astrono"y as the Buniting of planets+C coincided /ith the &reat event of the birth of the Son of God D the !essiah+ and this /onder is a "anifestation of Gods providence in su""onin& the learned heathen to /orship the ne/born !essiah. The "arvelous "eanin& of the 4ise !ens arrival fro" a distant land is e'plained e'cellently by Saint ,ohn )hrysosto": BBecause the ,udeans+ listenin& ceaselessly to the prophets procla"ations on the co"in& of )hrist+ did not pay any particular attention+ the Lord instilled into the #ar#arians the need to co"e fro" a distant land+ in5uire about the 7in& that /as born a"on& the"+ and the ,udeans first reco&ni#e fro" the Persians that /hich they did not /ant to learn fro" the prophets.C 2aturally+ the star that sho/ed the /ay to the /ise "en fro" ,erusale" to Bethlehe"+ Btill it ca"e and stood over 0here the youn& )hild /as+C /as no/ a real star D not a planet but a co"pletely special and "iraculous "anifestation. 4hen they sa/ the star+ the /ise "en re2oi"ed with e5"eedingly great 2oy, because undoubtedly+ they sa/ in it a ne/ stren&thenin& of their faith in the authenticity of the birth of this e'traordinary Infant. It is said further about the !a&i that they ca"e to a house and there fell down and worshi##ed the 2e/born. )onse5uently+ the !a&i did not co"e to the cave /here )hrist /as bornE by that ti"e+ the Infant and -is "other could have resettled into an ordinary house. nd when they had o#ened their treasures, they #resented gifts to Him9 gold, fran!in"ense, and myrrh. -avin& received a 3ivine /arnin& in a drea" not to return to -erod+ /ho had desi&ns to $ill the God-Infant+ the !a&i returned to their ho"eland alon& a different route+ not throu&h ,erusale" but probably to the south fro" Bethlehe".

The Fli(ht i!to /(ypt a!d the "layi!( o* the 0!*a!ts %!att. @:>A-@A(. fter the /ise "ens departure+ the 0ords n&el appeared to ,oseph in a drea" and directed hi" to ta$e the Infant and -is "other and flee to E&ypt+ /hat he did at ni&ht. E&ypt /as located south/est of ,udea+ re5uirin& a ;ourney of so"e >:: "iles to its border. t the ti"e+ it /as also a 1o"an province /here "any ,e/s livedE they had their o/n syna&o&ues and as -erods authority did not e'tend there+ the -oly *a"ily+ havin& stopped at one of their co"patriots houses+ could feel the"selves out of dan&er. To the 5uestion as to /hy )hrist did not save -i"self fro" -erods e'ecutioners+ St. )hrysosto" responds: 6If the 0ord started to /or$ /onders in -is initial years+ then -e /ould not have been ac$no/led&ed as a -u"an6 %3iscourse on !atthe/ 9(. !any /onderful traditions have been preserved re&ardin& the -oly *a"ilys fli&ht into E&ypt. One of the" proclai"s that /hen ,oseph+ God-Infant and -is !other entered an idolaters te"ple that contained AKG idols+ those idols fell and shattered on the &round: thus the prophecy about the" ca"e true: 6Behold+ the 0ord rideth upon a s/ift cloud %on the ar"s of the Blessed .ir&in !ary(+ and co"eth unto E&ypt: and the idols of E&ypt shall be "oved at -is presence6 %Isaiah >F:>(. In the fact that )hild-,esus had to flee specifically to E&ypt and return fro" there+ St. Evan&elist sees the fulfill"ent of -oseas prophecy: 6Pcalled !y Son out of E&ypt6 %>>:>(. In reality+ these /ords of the prophet refer to the e'odus of the ,e/s fro" E&ypt+ but because the chosen by God ,e/ish nation /as a sy"bol of the true+ one and only Son of God+ ,esus )hrist+ then the /ithdra/al of the ,e/ish people fro" E&ypt served as a sy"bol of ,esus )hrists recall fro" the sa"e E&ypt. In the Old Testa"ent+ on the note of St. )hrysosto"+ everythin& had a sy"bolic "eanin&+ everythin& served as the sy"bols of events in the 2e/ Testa"ent. 4hen the /ise "en failed to return to ,erusale"+ -erod beca"e an&ry+ felt 6"oc$ed of6 and ridiculed by the". This produced &reater /rath in hi". -avin& learned fro" the !a&i that the star appeared to the" over a year a&o+ he concluded that even if the Infant is "ore than >@ "onths old+ -e /ould be less than @ years old. Therefore he issued the brutal decree to slay all the infants 6fro" @ years old and under6 in Bethlehe" and all the coasts thereof+ rec$onin& that a"on& the" /ill be ,esus )hrist. ccordin& to the le&end+ there /ere >?+::: infants slain+ /ho are co""e"orated+ as of the "artyrs for )hrist+ by our )hurch on the @Fth of 3ece"ber. The si"ilar sava&ery /as absolutely typical of -erod+ about /ho" accordin& to the testi"ony of the ,e/ish historian ,oseph *laviusE it is /ell $no/n that because of the &roundless suspicion+ he ordered his /ife to be stran&led and his A sons to be put to death. 4hen u&ustus /as infor"ed of this+ he responded: 6It is better to be an ani"al at -erods than his son.6 8p to this day+ people are sho/n the &rottos on the suburbs of Bethlehe"+ /here "others /ith the infants in their ar"s+ atte"ptin& to avoid -erods soldiers+ /ere $illed to&ether /ith their children. In the slayin& of the children+ the Evan&elist sees the fulfill"ent of ,ere"iahs prophecy: * voi"e is heard in ,amah, lamentation, and bitter wee#ing* %,er. A>:>G(. In these /ords+ the Prophet ,ere"iah describes the cala"ity and &rief of the ,e/ish people+ led to the Babylonian captivity and previously &athered in 1a"ah+ a s"all to/n of Ben;a"in tribe+ to the north of ,erusale"(. /itness of this event+ Prophet ,ere"iah depicts it li$e the /eepin& of 1achel about her children+

/ho /ere led a/ay to death. Saint !atthe/ sees in this a sy"bol of the true loss of 1achels children+ /ho are buried close to Bethlehe". *or the precise date of )hrists birth is not $no/n+ there is no definite data+ ho/ lon& the -oly *a"ily lived in E&ypt. -o/ever+ it is clearly and definitively said that soon after the death of -erod+ the -oly *a"ily returned to the land of Israel+ and this date can be re&arded as "ore or less definite. s ,oseph *lavius testifies+ -erod died in a dreadful a&ony in !arch or the be&innin& of pril+ in the 9G:th year fro" the foundation of 1o"e. If /e assu"e that )hrist /as born on the @Gth of 3ece"ber+ in the 9?Fth year fro" the foundation of 1o"e+ then the -oly *a"ily /ould have spent so"e @ "onths in E&ypt. If /e suppose %as so"e do( that )hrist /as born earlier+ in 9?H+ then it can be said that they lived there over a year+ and that the 3ivine )hild /as nearly @ years old /hen -e returned fro" E&ypt. In any case+ -e /as still a child D as the n&el called -i" /hen he directed ,oseph to return to Israel. 8pon their return+ ,oseph apparently decided to settle in Bethlehe"+ /here+ as it see"ed to hi"+ the Son of 3avid D future !essiah-)hrist D had to be brou&ht up. -o/ever+ /hen hearin& that the /orst of -erods sons rchelaus+ bloodthirsty and cruel+ si"ilar to his father+ be&an to rei&n in ,udea+ he /as 6afraid to &o thither6. -avin& received a ne/ /arnin& in a drea"+ he headed to/ards the boundaries of Galilee and settled in the to/nship of 2a#areth+ /here he used to reside previously+ pursuin& his trade of carpentry. St. Evan&elist vie/s in this the fulfill"ent of the prophecy+ that the 0ord ,esus )hrist *shall be "alled a 6a7arene*. -o/ever+ such a prophecy cannot be found in the Old Testa"ent. There is a supposition that this prophecy "i&ht have been in the boo$+ lost by the ,e/s. nother opinion is that the Evan&elist is not referrin& to any specific prophesy+ but "eans the &eneral character of all the prophecies about the hu"iliatin& state of )hrist-Savior+ durin& -is earthly life. To co"e out of 2a#areth "eant to be despised+ hu"iliated+ re;ected. On the other hand+ in the Old Testa"ent as 2a#arenes there /ere called the people+ /ho have devoted the"selves to GodE "aybe this /as the reason /hy ,esus )hrist /as called a 2a#arene+ as the hi&hest le&ate of the 2a#arene vo/s D total dedication of oneself to servin& God. ,esus 'hrist-s adolesce!ce %0u$e @:?:-G@(. Before -is appearance in the society to serve the hu"an race+ 0ord ,esus )hrist re"ained in anony"ity. )oncernin& this period+ Evan&elist 0u$e tells about one event fro" -is life. s he /rote his Gospel 6havin& had perfect understandin& of all thin&s fro" the very first+6 presu"ably+ there /ere no outstandin& facts in the 0ords life in this earlier period. Saint 0u$e &ives us the &eneral characteristics of this period in the follo/in& /ords: * nd the Child grew and be"ame strong in s#irit, filled with wisdom: and the gra"e of God was u#on Him*. This is understandable+ as the boy ,esus /as not only God+ but also hu"an and as such /as sub;ected to the la/s of hu"an develop"ent. -u"an /isdo" D in the "easure of its develop"ent D reflected or contained the /hole depth and fullness of the 3ivine $no/led&e+ /hich adolescent ,esus possessed bein& the Son of God.

)onse5uently+ /hen adolescent ,esus beca"e >@+ this 3ivine /isdo" revealed itself clearly for the first ti"e. ccordin& to the 0a/ of !oses %3eut. >K:>K(+ all "ale ,e/s /ere obli&ed to appear in ,erusale" on the feast days of Pascha+ Pentecost and *estival of TabernacleE the only e'ception /as "ade for sic$ children. n adolescent+ turnin& >@+ beca"e *the Child of the law*: fro" this point on+ he had to learn all the de"ands of the la/+ fulfill its directions and in particular+ &o to ,erusale" for the feast days. Saint 0u$e states that ,esus 6parents6 /ent to ,erusale" every year. The "ystery of the 3ivine )hilds birth re"ained a secret: Ever--oly .ir&in !ary and elder ,oseph did not find it necessary or beneficial to reveal itE and in the eyes of the citi#ens of 2a#areth+ ,oseph /as !arys husband and the father of ,esus. The Evan&elist uses this e'pression as bein& applicable to the social opinion. In another e'tract %A:@A(+ he directly states that ,oseph /as only supposed to be the father of ,esus+ and conse5uently+ in reality he /as not the one. The celebration of the Passover continued for H days+ after /hich the faithful returned to their ho"es+ nor"ally in &roups. ,oseph and !ary did not notice ho/ adolescent ,esus stayed in ,erusale"+ sur"isin& that -e /al$s nearby in another &roup+ /ith -is relatives or friends. Seein& that -e did not ;oin the" for a lon& ti"e+ they be&an to loo$ for -i"+ and havin& not found -i"+ they returned to ,erusale" in an'iety+ /here after three days of searchin& %presu"ably fro" the day they departed fro" ,erusale"(+ they found -i"+ seated in the "idst of the doctors+ listenin& to the" and as$in& the" 5uestions. That happened+ probably+ in one of the parts of the te"ple+ /here the rabbis &athered+ holdin& discussions bet/een the" and /ith the people+ edifyin& in the la/ all /illin& to listen to the". In this discussion+ adolescent ,esus already displayed -is 3ivine /isdo" D that /as /hy everybody listenin& to -i" "arveled at -is ans/ers and -is "ind. -is !other+ e'pressin& their an'iety over -i"+ calls ,oseph as the father of ,esus+ as She could not call hi" in any other "anner+ because in everybodys eyes+ ,oseph /as the father. dolescent ,esus responds to -is !others /ords by revealin& -is desi&nation D to serve the /ill of the One that had sent -i"+ and then corrects -is !other by pointin& out that not ,oseph but God is -is father: *Wist ye not that I must be about my &ather;s business/* -o/ever+ neither Blessed !ary nor ,oseph understood -is /ords+ as the "ystery of )hrists "atters on earth /as not fully revealed to the". 2onetheless+ *His 'other !e#t all these things in Her heart* D this /as an especially "e"orable day for -er+ as this /as the first ti"e -er Son "ade it $no/n of -is hi&h desi&nation. *or the ti"e for -is social service had not arrived yet+ ,esus obediently /ent /ith the" to 2a#areth+ and as the Evan&elist notes+ *and was sub2e"t* to his earthly parents+ probably sharin& the labors of -is so-called father ,oseph+ /ho /as a carpenter. Gro/in& up+ -e succeeded in /isdo"+ and the especial love of God to/ards )hrist beca"e "ore evident to the attentive eye+ /hich in turn attracted peoples love to/ards -i".

The "avior-s "ocial "ervice

,oh! the Baptist a!d his testi#o!y about our $ord ,esus 'hrist %!att. A:>->@E !ar$ >:>-HE 0u$e A:>->HE ,ohn >:>G-A>(

bout the start of the ser"on of ,ohn the Baptist and about his testi"ony of the 0ord ,esus )hrist+ correspondin&ly narrate all the Evan&elists+ in nearly the sa"e detail. ,ohn is the only one+ /ho o"its so"ethin& fro" that said by the others+ instead+ underlinin& only )hrists 3eity. Saint Evan&elist 0u$e &ives the i"portant infor"ation about the startin& ti"e of ,ohn the Baptists ser"on+ and to&ether /ith that D the startin& ti"e of the social service of the very 0ord. -e says that this occurred 6in the fifteenth year of the rei&n of Tiberius )aesar+ Pontius Pilate bein& &overnor of ,udea+ -erod bein& the tetrarch of Galilee+ his brother Philip tetrarch of Iturea and the re&ion of Trachonitis+ and 0ysanias tetrarch of bilene+ /hile nnas and )aiaphas /ere hi&h priests6 %0u$e A:>-@(. Be&innin& his narration about ,ohn the Baptist startin& his ser"on+ Saint 0u$e /ants to say that at the ti"e+ Palestine /as the part of the 1o"an E"pire+ and /as &overned by tetrarchs+ or the rulers of the fourth part of a province+ in the na"e of E"peror Tiberius+ the son and successor of Octavius u&ustus+ durin& /hose ti"e )hrist /as born. In ,udea+ the 1o"an procurator Pontius Pilate &overned instead of rchelausE in Galilee D -erod ntipas+ the son of -erod the Great+ /ho sle/ the innocent infants in Bethlehe"E his other son+ Philip+ &overned Iturea D the country+ situated to the east of ,ordan+ and Trachonitus+ located to the north-east of ,ordanE the fourth province+ bilene+ that /as ad;acent to Galilee in the north-east+ at the foothill of ntilebanon+ /as under the rule of 0ycinius. The hi&h priests at the ti"e /ere nnas and )aiaphas+ this is necessary to understand this /ay: actually+ the hi&h priest /as )aiaphas+ and his father-in-la/ D nnas+ /ho+ thou&h bein& precluded by the civil authorities fro" his post+ had the authority and respect of the people+ and in reality+ shared the leadership /ith his son-in-la/. fter the death of u&ustus in the 9K9th year fro" the foundation of 1o"e+ Tiberius ascended the throne. -o/ever+ t/o years before+ in 9KG+ he had already beco"e a co-ruler+ and conse5uently+ his fifteenth year of rulin& be&an in 99F+ /hen accordin& to the "ost probable suppositions+ )hrist beca"e A: years old+ about /hat postle 0u$e tells later+ "entionin& the a&e+ in /hich ,esus )hrist /as bapti#ed by ,ohn and co""enced -is social service. Saint 0u$e testifies that *the word of God* ca"e to ,ohn D in other /ords+ a special callin& or revelation fro" God that pro"pted hi" to be&in his service. Saint !atthe/ calls the place /here he co""enced his service 6the /ilderness in ,udea6. Situated on the /estern shores of ,ordan and the 3ead Sea+ it carried this na"e because of its sparse population. fter Gods callin&+ ,ohn started to appear in the "ore populous areas of the re&ion+ li$e Bethabara on ,ordan %,ohn >:@H(+ or enon near Sali" %,ohn A:@A(+ closer to the /ater+ /hich /as necessary for baptis". Evan&elists !atthe/ %A:A(+ !ar$ %>:A( and 0u$e %A:?( call ,ohn the Baptist *the voi"e of one "rying in the wilderness9 <re#are the way of the (ord: 'a!e His #ath straight*. E'actly the sa"e /ay ,ohn the Baptist calls hi"self in the Gospel of ,ohn %>:@A(. These /ords are ta$en fro" the Prophet Isaiahs speech+ /here he co"forts ,erusale" by sayin& that the period of their hu"iliation is over+ and that soon the &lory of the 0ord /ill appear and *all flesh shall see it together* %Isaiah ?::G(. This prophecy /as fulfilled /hen after the 9: year Babylonian captivity the Persian 7in& 7ir per"itted ?@+::: of ,e/s to return to their ho"eland. This return is portrayed by the Prophet as a

;oyful procession+ led by God -i"self and preceded by a "essen&er. This "essen&er proclai"s that a path D alon& /hich the 0ord and -is people had to pass D should be prepared strai&ht and even: hollo/s should be filled+ "ounds and hills Q leveled+ etc. This prophecy+ the Evan&elists and ,ohn hi"self %,ohn >:@A(+ e'plain in the for" of a sy"bol %all the Old Testa"ent events had this type of "eanin&+ foretellin& by the"selves the events of the 2e/ Testa"ent(: as God+ leadin& the procession of -is people+ co"in& out of the captivity+ there is "eant the !essiah+ /hile as -is "essen&er D -is *orerunner+ ,ohn. In the spiritual sense+ the /ilderness are the people of Israel+ /hile the unevenness that had to be leveled as the obstacles for the !essiahs co"in& D are hu"an sinsE that is /hy the essence of the *orerunners ser"on led to the only call: 61epentM6 This Isaiahs sy"bolic prophecy the last of the Old Testa"ent Prophets+ !alachi+ e'presses directly+ callin& the *orerunner+ /ho /as preparin& the /ay for the !essiah+ the *'essenger of the (ord*. Saint !ar$ be&ins his Gospel /ith the sa"e 5uotation %!ar$ >:@(. ,ohn the Baptists ser"on about repentance /as based on the approachin& of the 7in&do" of -eaven+ i.e. the 7in&do" of the !essiah %!att. A:@(. s such a 7in&do" the 4ord of God understands the liberation of the "an fro" the authority of sin and the ascension of ri&hteousness /ithin his nature %0u$e >9:@>E 1o". >?:>9(+ and also the unification of all nations+ /hich /ere /orthy of this+ into one or&anis" D the )hurch %!att. >A:@?-?A+ ?9-?F(+ and their eternal heavenly &lory in the ne't life %0u$e @A:?@-?A(. Preparin& people for the entry into this 7in&do"+ /hich /as soon to be revealed /ith the co"in& of the !essiah+ ,ohn called people to repent and those /ho reacted to that call+ he bapti#ed /ith *a ba#tism of re#entan"e for the remission of sins* %0u$e A:A(. This /as not the blessed )hristian baptis"+ but only the i""ersion into the /ater as a sy"bol that the person /ished to be absolved of his sins+ the sa"e /ay as the /ater cleansed his body of the bodily &ri"e. ,ohn the Baptist /as a strict ascetic+ /ho /ore the rou&hest rai"ent of ca"els hair and ate locusts and honey of /ild bees. -e /as a sharp opposition to the conte"porary teachers of the ,e/ish people+ and his ser"on on the co"in& of the !essiah+ the co"in& of 4ho" so "any /ere tensely anticipatin& D could not but attract &eneral attention. Even the ,e/ish historian+ ,oseph *lavius+ testifies that 6the people+ captivated by ,ohns teachin&s+ flooded to hi" in the &reat nu"ber6+ and that the authority of this "an over the ,e/s /as so &reat that they /ere ready to do all follo/in& his advice+ and even -erod the 7in& /as afraid of this &reat teachers po/er. Even the Pharisees and Sadducees could not /atch indifferently as "asses of people ca"e to ,ohn+ and they the"selves /ent to hi" into the /ilderness+ but hardly /ith the sincere feelin&s. Therefore+ it is little /onder that ,ohn &reets the" /ith the stern+ reproachin& /ords: *%rood of vi#ers0 Who warned you to flee from the wrath to "ome/* %!att. A:9(. The Pharisees s$illfully covered their vices /ith the strict observance of the purely out/ard instructions of the 0a/ of !oses+ /hile the Sadducees+ succu"bin& to the bodily co"forts+ re;ected that /hat /ent a&ainst their epicurean style of livin&: the spiritual life and retribution beyond the &rave. ,ohn accuses the" of arro&ance+ of their assurance in personal upri&htness+ and instills onto the" that their hope of bein& braha"s descendants+ /ill brin& the" no benefit if they do not carry out the fruits /orthy of repentance+ because *every tree whi"h does not bear good fruit is "ut down and thrown into the fire* %!att. A:>:E 0u$e A:F(+ as useless. The &enuine children of braha" are not those /ho have ori&inated fro" hi" by flesh+ but those /ho /ill live in the spirit of his faith and devotion to God. 6 nd do not thin$ to say to yourselves+ J/e have braha" as our father. *or I

say to you that God is able to raise up children to braha" fro" these stones6 %!att. A:FE 0u$e A:H(. ccordin& to the Evan&elist 0u$e+ this stern speech /as directed to the people. But this cannot be treated as a contradiction+ for in its si&nificant part the people /ere infected /ith the false teachin&s of the Pharisees. )onfused by the strictness of the speech+ people be&an to as$: *What shall we do then/* %0u$e A:>:(. ,ohn ans/ers that it /as necessary to perfor" deeds of love and benevolence+ and to refrain fro" any type of the evil. These /ould be the *fruits worthy of re#entan"e*. Then there /as the ti"e of a &eneral e'pectation of the !essiahs co"in&+ to&ether /ith that the ,e/s believed that the !essiah+ /hen -e /ould co"e+ -e /ould bapti#e %,ohn >:@G(. So it is not surprisin& that "any started to pose the 5uestion+ if ,ohn is )hrist -i"self. To this ,ohn replied that he bapti#es /ith /ater unto repentance %!att. A:>>(+ i.e. as a si&n of repentance. But the One+ 4ho is co"in& after hi" is !i&htier+ 4ho" he+ ,ohn+ is not /orthy to untie -is sandals and carry the" %0u$e A:>KE !ar$ >:9+ A:>>(+ ;ust as slaves do for their "aster. *He will ba#ti7e you with the Holy S#irit and fire* %!att. A:>>E 0u$e A:>KE !ar$ >:H( D the &race of the -oly Spirit /ill act in -is baptis"+ searin& every type of ini5uity /ith fire. *His winnowing fan is in His hand, and He will thoroughly "lean out His threshing floor, and gather His wheat into the barn: but He will burn u# the "haff with un=uen"hable fire* %!att. A:>@E 0u$e A:>9( D )hrist /ould clean -is people+ ;ust as the "aster cleans his thrashin& floor of /eeds and dirt+ collectin& the /heat+ i.e. &atherin& all those /ho have believed in -i" into -is )hurch+ as thou&h into a &ranary+ and all those re;ectin& -i"+ /ill sub;ect to the eternal sufferin&.

The Baptis# o* the $ord ,esus 'hrist

%!att. A:>A->HE !ar$ >:F->>E 0u$e A:@>-@@E ,ohn >:A@-A?(.

The ? Evan&elists narrate about the Baptis" of the 0ord ,esus )hrist. Saint !atthe/ depicts
this event in the "ost detail. *Jesus "ame from 6a7areth of Galilee>* Evan&elist !ar$ adds that -e ca"e specifically fro" 2a#areth of Galilee. pparently+ it /as in the >Gth year of Tiberius )aesars rulin& /hen+ accordin& to Saint 0u$e+ ,esus beca"e A: D it /as the a&e+ re5uired to be a teacher of faith. Saint !atthe/ /rites that ,ohn refuses to bapti#e ,esus sayin&: *I need to be ba#ti7ed by 1ou, and are you "oming to me/* But accordin& to the Gospel of ,ohn+ the Baptist did not $no/ )hrist before -is baptis" %,ohn >:AA(+ until he sa/ the -oly Spirit+ in the for" of a dove+ descendin& upon -i". There is no contradiction here. Before the baptis"+ ,ohn did not reco&ni#e ,esus as the !essiah. -o/ever+ /hen -e ca"e to hi" re5uestin& to be bapti#ed+ ,ohn+ bein& a prophet /ho penetrated peoples hearts+ i""ediately felt -is holiness+ purity and -is eternal pre-e"inence over hi"E therefore he could not but e'clai": *I need to be ba#ti7ed by you>* 4hen he sa/ the -oly Spirit ascendin& on ,esus+ then he beca"e finally assured that before hi" /as the !essiah-)hrist.

*&or thus it is fitting for us to fulfill all righteousness* D responded ,esus )hrist to the Baptist %!att. A:>G(E this "eant that the 0ord ,esus )hrist+ as a -u"an and the -ead of ne/+ re&enerated by -i" hu"anity had to sho/ by -is o/n e'a"ple+ the essentiality of all of Gods deter"inations. -o/ever+ *when He had been ba#ti7ed, Jesus "ame u# immediately from the water* %!att. A:>K(+ because bein& sinless+ -e had no need to confess+ as had to do all the others bein& bapti#ed D /hile they re"ained in the /ater. Saint 0u$e reports %A:@>( that Jesus also being ba#ti7ed, and #raying+ undoubtedly about that -is -eavenly *ather /ould bless the be&innin& of -is service. *$he heavens were o#ened to Him, and He saw the S#irit of God des"ending li!e a dove and alighting u#on Him*. ccordin& to the te't+ ,ohn 6sa/6 the -oly Spirit+ and of course the Bapti#ed -i"self+ as /ell as the people present+ for the ai" of the "iracle /as to reveal to the people the Son of God in ,esus+ 4ho up to this ti"e+ d/elt in anony"ity+ that is /hy the )hurch sin&s on the feast day of )hrists Baptis" %also called Theophany(: 6Thou hast appeared this day to the /hole /orld6 %The contacion(. s ,ohn says+ Gods Spirit not only descended on ,esus+ but *He remained u#on Him* %,ohn >:A@(. The voice of God the *ather: *$his is 'y beloved Son, in Whom I am well #leased* %!att. A:>9+ !ar$ >:>> and 0u$e A:@@(+ /as the indication to ,ohn and those people present about the 3ivine entitle"ent of the One Bapti#ed as the Son of God in the personal sense+ the Be&otten Son+ in 4ho" the &race of God the *ather abides eternally. To&ether /ith this+ the /ords /ere the -eavenly *athers ans/er to -is 3ivine Sons prayer+ about the blessin& of the &reat e'ploit of servin&+ for the sa$e of the "an$ind salvation. Our -oly )hurch celebrates the Baptis" of )hrist on the Kth of ,anuary+ na"in& it the feast of Theophany+ because this event revealed the /hole Trinity to the people: God the *ather D the voice fro" heaven+ God the Son D the baptis"+ fulfilled by ,ohn in the river ,ordan+ God the -oly Spirit D the ascension upon ,esus )hrist in the for" of a dove. The Forty-:ay Fast a!d Te#pti!( by the :evil %!att. ?:>->>E !ar$ >:>@->AE 0u$e ?:>->A(. The narration about the 0ord ,esus )hrists ?: day fast and -is follo/in& te"ptin& by the devil in the /ilderness is contained in the Gospels of the first three Evan&elists. !oreover+ Saints !atthe/ and !ar$ tell about this in detail+ /hile Saint !ar$ "entions it briefly+ /ithout depictin& the details. fter the baptis"+ *Jesus was led u# by the S#irit into the wilderness to be tem#ted by the devil* %!att. ?:>(. This /as situated bet/een ,ericho and the 3ead Sea. One of the "ountains in this /ilderness still carries the na"e of the 6*orty days6 because the 0ord fasted there for ?: days. The first thin& Gods Spirit %that resided in ,esus /ith the baptis"( did /as to lead -i" into the /ilderness+ so that throu&h fastin& and prayer -e could prepare -i"self to the &reat service of savin& "an$ind. There+ -e fasted for ?: days and ni&hts+ i.e. accordin& to everythin&+ not eatin& anythin& and finally *was hungry* %!att. ?:@+ 0u$e ?:@(+ that is+ -e reached the acute sta&e of hun&er and drain of ener&y. *6ow> the tem#ter "ame to Him* %!att. ?:A(. This /as the

concludin& approach of the te"pter+ because accordin& to 0u$e+ durin& the /hole period of forty days+ the devil never ceased to te"pt the 0ord %0u$e ?:@(. 4hat /as the sense of this devils te"ptation of the 0ordI -avin& co"e to the earth to destroy the /or$s of the devil+ the 0ord of course could have obliterated the" /ith one breath of -is lips+ ho/ever+ it is necessary to re"e"ber that the devils /or$s had ta$en root in the delusion of the free hu"an soul+ /hich the 0ord had co"e to save /ithout deprivin& it of Gods &reatest &ift D its freedo". The hu"an /as created neither as a pa/n+ nor as a soulless "achine or an ani"al &uided by instinct+ but as a free and intelli&ent personality. In relation to the 3ivinity of ,esus )hrist+ this te"ptation appeared as a battle bet/een the spirit of the evil and the Son of God that has co"e to save the hu"an race+ for the preservin& of the po/er over the people /ith the help of the illusory happiness. This te"ptation is a$in to that of ,ehovah+ /hich the Israelites per"itted /hen they started to co"plain in 1ephidi" about the lac$ of /ater: *Is the (ord among us or not/* %E'odus >9:9(. 0i$e/ise+ the devil co""ences his te"ptation /ith the /ords: *If 1ou are the Son of God>* ,ust as the Psal"ist says of the sons of Israel that they te"pted the 0ord in the /ilderness+ so the devil te"pted the Son of God /ith the intention of provo$in& -i"+ an&er+ reproach and insult %Psal" 9H:?:-?>(. !ainly+ the te"ptation /as ai"ed a&ainst )hrists hu"an nature+ over /hich the devil hoped to e'tend his influence and deviate it onto the false path. )hrist ca"e to the earth in order to establish -is 7in&do" a"on& the people D Gods 7in&do". There /ere t/o paths that led to that: one+ /hich the ,e/s /ere lon&in& for+ the path of a speedy and da##lin& ascension of the !essiah as the /orlds 7in&+ and the other path D slo/ and thorny+ the path of voluntary "oral rebirth of the people+ co"bined /ith "any sufferin&s not only for the follo/ers of the !essiah+ but for -i"self. This is e'actly /hat the devil /anted to do - to turn the 0ord a/ay fro" this second path+ havin& atte"pted to entice -i" in a hu"an /ay /ith the ease of the first path+ /hich pro"ised no sufferin&s but only the &lory. In the first place+ ta$in& advanta&e of )hrists hun&er+ /hich /as torturin& ,esus as a hu"an the devil atte"pted to convince -i" to use -is divine po/er so as to rid -i"self of that so hard to bear for every hu"an bein& feelin& of hun&er. Pointin& to the stones %/hich to this day retain the shape of loaves(+ he says: *If you are the Son of God, "ommand that these stones be"ome bread* %!att. ?:AE 0u$e ?:A(. The devil hoped that havin& been te"pted once+ ,esus /ill react li$e/ise in the future: surround -i"self /ith the le&ions of n&els fro" -is ene"y hordes+ co"e do/n fro" the cross and call Eli;ah to -is aid %!att. @K:GA+ @9:?:+ ?F(+ and then the "atter of savin& hu"anity /ith -is sufferin&s on the cross /ould not be reali#ed. -avin& turned /ater into /ine for the others and "iraculously au&"ented the nu"ber of loaves+ -u"an-God re;ected this /ily advice /ith the /ords of !oses+ spo$en in the re&ard to the "anna /hich God sent to -is people+ /hile they /ere in the /ilderness over a ?: year period: *'an shall not live by bread alone, but by every word that #ro"eeds from the mouth of God* %3euter. H:AE !att. ?:?E 0u$e ?:?(. 8nder the ter" 6every /ord6 one "ust understand Gods benevolent /ill that thin$s of the "an. The 0ord perfor"ed "iracles to satisfy not -is needs but those of the others: if durin& all -is sufferin&s+ instead of toleratin& the"+ -e /ould have resorted to -is 3ivine po/ers+ -e /ould not have been an e'a"ple to us. Often repeatin& this "iracle+ -e "i&ht have enticed those

people that at the ti"e /ere de"andin& 2#read and signs2+ ho/ever+ those people /ould not be trust/orthy for the 7in&do" of -eaven+ bein& established by -i". -is ai" /as in that the people /ould follo/ -i" freely+ throu&h -is /ord and not li$e slaves+ enticed by the ease of possessin& /ith the earthly blessin&s. -avin& suffered a defeat /ith his first te"ptation+ the devil started /ith the second one: he too$ -i" to ,erusale" and settin& -i" on the pinnacle of the te"ple+ su&&ested: *If 1ou are the Son of God, throw 1ourself down. &or it is written9 ?He shall give His ngels "harge over 1ou, in their hands they shall bear 1ou u#, (est 1ou dash your foot against a stone* %!att. ?:KE 0u$e ?:F->:(. The proposal /as ai"ed at astoundin& the peoples i"a&ination /ith this "iracle+ /hich /ere tense of e'pectation for the co"in& of the !essiah D and thus enticin& the" easily. Of course+ this /ould have been of no "oral benefit for the peoples "oral life+ and the 0ord re;ected that proposal /ith the /ords9 *It is written again, ?1ou shall not tem#t the (ord your God* %!att. ?:9E 0u$e ?:>@(. These /ords /ere said by !oses to the people of Israel %3eut. K:>K(. ,esus )hrist "eant that /ithout necessity+ it /as inadvisable to e'pose oneself to dan&er+ tryin& out the /onder-/or$in& po/er of Gods o"nipotence. Then the devil starts his third te"ptation by sho/in& )hrist+ fro" a hi&h "ountain *all the !ingdoms of the world and their glory. nd he said to Him, ? ll these things I will give 1ou if 1ou fall down and worshi# me)* %!att. ?:H-F+ 0u$e ?:K-9(. The devil unfolded before )hrists eyes the scene of all the $in&do"s of the /orld+ /hich+ as the spirit of the evil+ he actually controlled. -e sho/ed -i"+ /hat forces and "eans are under his disposal in this /orld+ to fi&ht /ith God+ 4ho ca"e do/n to the earth in order to save hu"anity fro" his control. pparently+ he hoped that this scene /ould a&itate ,esuss hu"an spirit+ instill the fear and doubt in -is soul about the possibility of achievin& the &reat tas$ of savin& the hu"an race. Indeed+ /hat could be "ore fri&htenin& than the picture of the /orld+ voluntarily sub"ittin& itself into the devils authorityI The devil /anted to say /ith this: 6<ou see "y authority over hu"ansI 3o not interfere /ith "y e'istence and control over the people in the future+ and for this+ I a" ready to share "y authority /ith <ou D <ou only have to ;oin "e. Only /orship "e and you /ill be the !essiah that the ,e/s are e'pectin&6. 2aturally+ /ith these /ords the devil pro"ised ,esus the purely out/ard po/er over hu"ans+ only the out/ard authority over the"+ $eepin& for hi"self the inner+ spiritual authority. But this /as e'actly /hat the 0ord did not /ant+ teachin& that -e did not co"e to rule out/ardly+ not to be served as an earthly ruler %!att. @::@H(+ and that -is 7in&do" is not of this /orld %,ohn >H:AK(+ -is 7in&do" is purely spiritual. That is /hy the 0ord+ usin& the /ords of 3euterono"y %K:>A(+ drives the devil a/ay fro" -i"self: * way with you Satan0 &or it is written, *1ou shall worshi# the (ord your God, and Him only you shall serve* %!att. ?:>:(. 4ith this+ ,esus /ants to sho/ that -e does not accept the devils authority over the /orld+ because the universe belon&s to the 0ord God+ and -e is the only One to be to be /orshipped in it. ccordin& to Evan&elist 0u$e+ the devil leaves ,esus )hrist *until an o##ortune time* %0u$e ?:>A(+ because he soon be&ins to te"pt the 0ord throu&h people+ creatin& all types of snares. Evan&elist !ar$ "a$es an i"portant reference to the fact that in the /ilderness+ ,esus *was with the wild beasts* %!ar$ >:>A(. s the 2e/ da"+ the beasts /ould not venture to attac$ -i"+ ac$no/led&in& in -i" their Soverei&n.

The First :isciples o* 'hrist %,ohn >:AG-G>(. fter the devils te"ptations+ the 0ord ,esus )hrist headed ane/ to/ards ,ordan to ,ohn. In the "eanti"e+ on the eve of -is return+ ,ohn &ave a ne/ triu"phant testi"ony of -i" before the Pharisees D but this ti"e+ not as about the co"in& but the arrived !essiah. Only one Evan&elist D ,ohn+ narrates about this event. The ,e/s sent to ,ohn fro" ,erusale" priests and 0evites to as$ hi"+ /ho he is D "aybe )hristI Because accordin& to their understandin&+ only )hrist!essiah could bapti#e. *He %,ohn( "onfessed, and did not deny, but "onfessed, *I am not the Christ* %,ohn >:@:(. To the 5uestion /ho he /as+ perhaps a prophet+ he calls hi"self: *I am the voi"e of one "rying in the wilderness* %,ohn >:@A(+ and e"phasi#es+ that his baptis" /ith /ater D li$e his entire service D is only preparatory+ and in order to put aside the further 5uestions+ he concludes his ans/er /ith a triu"phant declaration: *$here stands +ne among you Whom you do not !now. It is He Who, "oming after me, is #referred before me* %,ohn >:@K-@9(. -e e"er&es for -is service after "e+ but has eternal e'istence and 3ivine /orthiness+ -e is *Whose sandal stra# I am not worthy to loose* %,ohn >:@9(. This testi"ony /as &iven in Bethabara D /here the "asses of people used to floc$ to ,ohn. 6The ne't day+6 i.e. the ne't ti"e+ after the ?:-day fast and the devils te"ptations+ ,esus a&ain co"es to ,ohn at ,ordan. 8pon seein& -i"+ ,ohn announces to everyone: *%ehold0 $he (amb of God Who ta!es away the sin of the world0* %,ohn >:@F(E confir"in& that this is the One 4ho bapti#es /ith the -oly Spirit+ the Son of %od+ as: *I saw the S#irit des"ending from Heaven li!e a dove, and He remained u#on Him* %,ohn >:A@(. The follo/in& day+ after the personal testi"ony of the arrived !essiah+ the Son of God that had ta$en all the sins of the /orld upon -i"self+ ,ohn /as once a&ain standin& on the ban$ of the river ,ordan /ith t/o of his follo/ers+ /hile ,esus /as passin& by the ban$. Seein& the 0ord+ ,ohn a&ain repeats the sa"e /ords about -i": *%ehold0 $he (amb of God*. In callin& )hrist the 0a"b+ ,ohn relates to -i" the /onderful prophecy of Isaiah /here he presents !essiah as a sheep led to slau&hter D a "ute la"b before his shearers %Isaiah GA:9(. )onse5uently+ the basic thou&ht of ,ohns testi"ony lies in that )hrist is the sacrifice+ brou&ht by God for peoples sins. But in ,ohns /ords about ,esus: *Who ta!es away the sin of the world* %,ohn >:@F(+ this enor"ous live Sacrifice also represents the -i&h Priest+ 4ho sanctifies -i"self: ta$es upon -i"self the sins of the /orld and sacrifices -i"self for the /orld. fter hearin& this testi"ony on ,esuss 3ivinity+ this ti"e both of ,ohns disciples acco"panied -i" to /here -e lived+ and stayed /ith -i" fro" the Fth hour %or+ in our ter"s since ? ocloc$ in the afternoon( till late evenin&+ listenin& to -is speech+ /hich increasin&ly /as instillin& in the" the unsha$eable belief that -e is the !essiah. One of the disciples /as ndre/+ and the other D Evan&elist ,ohn hi"self+ /ho never "entioned hi"self in the narration about those events+ in /hich he personally participated. 1eturnin& ho"e after conversin& /ith the 0ord+ ndre/ /as the first to announce that he and ,ohn had found the !essiahE he infor"s his brother Si"on: *We have found the 'essiah 3whi"h is translated, the Christ(6. Thus+ ndre/ /as not only the *irst)alled disciple of )hrist+ ho/ they are used to call hi"+ but he /as also the first of the postles to preach about -i" and to convert and brin& the future leader of the postles. 4hen ndre/

brou&ht his brother to )hrist+ the 0ord+ loo$in& at hi" /ith a tryin& &lance+ called hi" )ephas+ "eanin& 6a roc$+6 i.e. Petros in Gree$+ or D Peter. The follo/in& day+ after ndre/ and ,ohns visit+ ,esus /ished to &o to Galilee and su""oned Philip to follo/ -i". Philip+ locatin& his friend 2athanael+ tried to invite hi" as /ell+ sayin&: *We have found Him of Whom 'oses in the law, and also the #ro#hets, wrote @ Jesus of 6a7areth, the son of Jose#h*. -o/ever+ 2athanael ob;ected: *Can anything good "ome out of 6a7areth/* pparently+ 2athanael shared the co""on /ith "any ,e/s pre;udice that )hrist+ as a 7in& /ith earthly &reatness+ /ill co"e and appear in &lory a"on& the hi&her echelons of ,e/ish societyE apart fro" this+ at that ti"e+ Galilee /as held in bad repute a"on& the ,e/s+ and 2a#areth+ this s"all to/n that is not "entioned any/here in the holy /ritin&s of the Old Testa"ent+ see"ed in no /ay to be the birthplace of the !essiah+ 4ho had been pro"ised by the Prophets. 2evertheless+ Philip did not see the need to refute his friends pre;udice and offered hi" to be convinced in the &enuineness of his /ords+ sayin&: *Come and see*. Bein& a forthri&ht and sincere person+ and /ishin& to investi&ate the veracity of his friends /ords+ 2athanael /ent to )hrist. The 0ord testified of the si"plicity and artlessness of his soul+ and declared: *%ehold, an Israelite indeed, in whom is no de"eit0* 2athanael e'pressed surprise+ /here the 0ord $ne/ hi" fro"+ seein& hi" for the first ti"e. So+ to totally disperse 2athanaels doubts and dra/ hi" to/ards -i"self+ )hrist reveals -is 3ivine o"niscience by hintin& at a private circu"stance in 2athanaels life+ the "eanin& of /hich could only be $no/n to no one but 2athanael: *%efore <hili# "alled you, when you were under the fig tree, I saw you*. 4hatever 2athanael /as doin& under the fi& tree is un$no/n to us+ but as /e can see+ there is a hidden "ystery in this event+ about /hich besides 2athanael could $no/ only God. This revelation startled 2athanael so "uch that all his doubts about ,esus dispersed in a "o"ent: he reali#ed that standin& before hi" /as not an ordinary hu"an+ but the One &ifted /ith the 3ivine o"niscience+ and he instantly believed in ,esus as in the 3ivine !essen&er-!essiah+ e'pressin& this /ith the /ords filled /ith fervent faith: *1ou are the Son of God. 1ou are the 8ing of Israel*. There is a pre"ise that 2athanael /as in the habit of perfor"in& his established prayer rites under the fi& tree and+ apparently+ at that particular ti"e+ he probably e'perienced the peculiar an&uish durin& the prayer+ /hich clearly lod&ed itself in his "e"ory and about /hich none of the people $ne/ about. This is "ost li$ely /hy the 0ords /ords aroused such fervent faith in -i" as in the Son of God+ to 4ho" the states of the hu"an soul are opened. To 2athanaels e'cla"ation+ the 0ord addresses not only to hi" alone+ but to all -is follo/ers+ predictin&: *'ost assuredly, I say to you, hereafter you shall see heaven o#en, and the ngels of God as"ending and des"ending u#on the Son of 'an6. 4ith these /ords the 0ord is sayin& that -is disciples /ill see -is &lory /ith their spiritual eyes+ that the ancient prophesy of heaven connection /ith earth by a "ysterious ladder+ /hich the Old Testa"ent Patriarch ,acob foresa/+ is fulfilled %Gen. @H:>>->9(+ throu&h the incarnation of the Son of God+ 4ho had no/ beco"e *Son of 'an*. The 0ord often calls -i"self /ith this na"eE there are H: cases of this in the Gospel. Throu&h this+ )hrist positively and irrefutably confir"s -is hu"an nature+ and also underlines that -e is the -u"an in the hi&hest "eanin& of the /ord: the ideal+ universal and absolute Person+ the Second da"+ the pri"al father of the ne/ "an$ind+ re&enerated throu&h -is sufferin&s on the cross. This /ay+ the si"ilar na"e co"es in no /ay to deni&rate )hrist+ but

e'presses -is superiority above the &eneral level+ indicatin& in -i" the acco"plished ideal of hu"an nature+ i.e. of such a "an+ /hich is necessary for -i" to be in accordance /ith the thou&ht of -is !a$er and -is )reator D God. The First 1iracle at the )eddi!( at 'a!a o* Galilee %,ohn @:>->@(. Only one Evan&elist D ,ohn+ narrates about the first "iracle+ "ade by ,esus )hrist %turnin& /ater into /ine at a /eddin& or 6"arria&e+6 at )ana in Galilee. This occurred on the third day of -is departure /ith Philip and 2athaniel to Galilee. )ana /as a s"all to/n+ located in @-A hours of /al$ to/ards the north of 2a#areth and /as called Galilean+ unli$e the other one D situated close to the city of Tyre. 2athaniel /as a native of Galilean )ana. By the custo" of hospitality+ ,esus /as invited there as an ordinary person+ li$e an ac5uaintance. -is !other /as there already+ havin& presu"ably arrived there earlier. The fa"ily that /as celebratin& the /eddin& /as not rich+ that /as /hy+ durin& the celebrations+ they found out the lac$ of /ine. The Ever--oly .ir&in too$ an active part in this circu"stance+ /hich threatened to spoil the innocent deli&ht of the fa"ilys ;ubilation. -er soul+ filled /ith &race+ "anifested the first e'a"ple of -er consideration and intercession for people before -er 3ivine Son. *$hey have no wine,* D She says to -er Son+ undoubtedly countin& on -is "iraculous help to these poor people. *Woman, what does your "on"ern have to do with 'e/* In the /ord 6/o"an6 one should not see even a shade of disrespect D this for" of addressin& /as usual in the East. 3urin& the hardest "o"ents of -is sufferin&s on the cross+ the 0ord li$e/ise addresses -is !other+ entrustin& the care of -er to -is beloved 3isciple %,ohn >F:@K(. *'y hour has not yet "ome* D says the 0ord. !ore li$ely+ )hrist "eant+ that not all the /ine that had been saved for the /eddin&+ ran out. In any case+ fro" the further /ords of -is !other one can see that She did not interpret -is response as a refusal. *Whatever He says to you, do it* D She says to the servants. There /ere K stone /aterpots+ /hich served for fre5uent ablutions that /ere established by the ,e/ish la/s+ for e'a"ple+ for /ashin& the hands before "eals. The capacity of those /aterpots /as hu&e+ for a 6"easure6 or 6bat6 /as e5ual to our "easure"ent of one and a half buc$etsE therefore+ there could be fro" >H up to @9 buc$ets in the total capacity+ the "ore stic$in& /as the "iracle+ "ade by the 0ord. ,esus directed the servants to fill the /aterpots /ith /ater+ *and they filled them u# to the brim*. ,esus further orders the" to dra/ so"e of it out and present it to "aster of the feast+ so that he /ould be convinced in the authenticity of the acco"plished "iracle. s /e can see+ the 0ord /ithout even a touch+ at a distance perfor"ed this "iracle+ /hat especially clearly testifies of -is 3ivine po/er. s the Saint )hrysosto" e'plains: 6So as to sho/ that -e is the One 4ho converts the /ater into &rapes and the rain into /ine throu&h the root of the &rapeE and that+ /hat happens in the plant over a len&thy period of ti"e+ -e acco"plishes in an instant at the /eddin&6. 2ot $no/in& /here the /ine ca"e fro"+ the "aster calls the bride&roo" and &ives /itness throu&h his /ords to the authenticity of the acco"plished "iracle+ testifyin& /ith his /ords the veracity of the acco"plished "iracle and even e"phasi#in& that the "iraculous /ine

is of "uch hi&her 5uality than that /hich they had. *ro" the /ords *when the guests have well drun!* one should not dra/ the conclusion that at this /eddin&+ everybody /as drun$. The conversation here is about the &eneral custo" and not about the specific usa&e concernin& this case. It is /ell $no/n that the ,e/s /ere noted for their "oderation in the use of /ine+ /hich in Palestine /as considered an ordinary drin$ and /as diluted /ith /ater. To &et drun$ /as re&arded as e'tre"ely i"proper D and of course+ the 0ord ,esus )hrist /ould not participate in a feast /here "any could have been drun$. The purpose of the "iracle /as to brin& happiness to the poor people+ fulfillin& their fa"ily celebration. In this the 0ords "ercy beca"e apparent. ccordin& to the Evan&elists testi"ony+ that /as the first "iracle that the 0ord perfor"ed+ havin& stepped on the path of -is public service+ /hich /as also perfor"ed /ith the ai" of revealin& -is &lory as that of the Son of God+ and to ratify -is 3isciples faith in -i". fter this "iracle and spendin& so"e ti"e in 2a#areth+ the /hole -oly *a"ily headed to )apernau"+ in order to travel fro" there to ,erusale" for the feast day of Pascha.

The First &ascha

:rivi!( the sellers out o* the Te#ple %,ohn @:>A-@G(. The first three Evan&elists do not tell 5uite clearly about the 0ords stay in ,erusale"+ they narrate in detail only about the Pascha+ /hich /as on the eve of )hrists sufferin&. Only Saint ,ohn &ives us sufficient detail about the 0ords every visit of ,erusale" at Pascha durin& all three years of -is public service+ as /ell as -is visits of ,erusale" on so"e other feast days. It /as totally natural for the 0ord to appear in ,erusale" on the &reat feast days+ because all the spiritual life of the ,e/ish people /as concentrated there+ an on those days+ people fro" all over Palestine+ as /ell as fro" the other countries+ &athered there+ and it /as i"portant for the 0ord to reveal -i"self as the !essiah e'actly there. 3rivin& the sellers out of the Te"ple+ described by ,ohn at the be&innin& of -is Gospel+ differs fro" the sa"e event+ described by the other three Evan&elists. The first event occurred at the be&innin& of )hrists public service+ /hile the last one %/hich in reality could be several( too$ place at the end of -is public service+ before the ?th Pascha. s it can be seen further+ the 0ord in the co"pany of -is 3isciples traveled fro" )apernau" to ,erusale"+ but this ti"e+ it /as not si"ply because of the obli&ations to the la/+ but in order to render the /ill of -is Sender+ to continue the !essianic service that had co""enced in Galilee. t the feast day of Passover+ up to t/o "illion ,e/s &athered in ,erusale"+ /ho /ere obli&ed to $ill the Paschal la"bs and brin& the sacrifice to God in the Te"ple. ccordin& to the testi"ony of ,oseph *lavius+ in the year KA 3+ on the day of the ,e/ish Passover+ so"e @GK+G:: la"bs /ere &iven to the priests for slayin&+ not countin& "inor livestoc$ and birds. *or the sa$e of ease in sellin& such a lar&e a"ount of ani"als+ the ,e/s converted the so called area of 6courtyard of the heathen6 into a "ar$et-place: they &athered the sacrificial ani"als+ placed ca&es /ith birds+

erected shop-fronts for the sale of everythin&+ necessary for sacrificial offerin&s and set up "oney-e'chan&e centers. t the ti"e+ the official "oney in circulation /as in 1o"an coins+ /hile the la/ de"anded that contributions to the te"ple /ere in ,e/ish she$els. The ,e/s arrivin& for Passover had to chan&e their "oney+ and this e'chan&e brou&ht &reat profit to the "oneychan&ers. Strivin& for the "a'i"u" profit+ the ,e/s /ere sellin& in the te"ples courtyard the other ite"s+ /hich had nothin& to do /ith sacrificial offerin&s+ for e'a"ple+ o'en. The hi&h priests the"selves too$ part in breedin& doves for their sale at hi&h prices. The 0ord+ havin& "ade a /hip out of ropes+ /hich /ere apparently used to restrain the ani"als+ drove the la"bs and o'en out of the te"ple+ overturned the "oney-chan&ers tables+ scatterin& their coin+ and /al$in& up to those /ho sold doves+ said: *$a!e these things away0 .o not ma!e 'y &ather)s house a house of mer"handise0* Thus+ for the first ti"e+ callin& God -is *ather+ ,esus declared -i"self publicly as the Son of God. 2obody had the audacity to oppose the 3ivine authority of the act+ because apparently ,ohns /itness of -i" as of the !essiah had already reached ,erusale"+ and it "i&ht be that the traders conscience /o$e. Only /hen -e reached the doves %thereby affectin& the self-interests of the hi&h priests(+ -e received a 5uery: *What sign do you show to us, sin"e you do these things/* ,esus ans/ered to that: *.estroy this tem#le, and in three days I will raise it u#*. *urther"ore+ as the Evan&elist e'plains further+ /hat )hrist "eant /as the *tem#le of His %ody*+ i.e. /hat -e /anted to say /ith this to the ,e/s /as: <ou are as$in& for a si&n fro" !e D it /ill be &iven to you+ but only not no/: /hen you destroy the te"ple of !y Body+ I shall raise it up in three days and this should serve as a si&n of that authority+ /ith /hich I a" doin& this. The hi&h priests did not understand that /ith those /ords+ ,esus predicted -is O/n death+ destruction of -is body and -is resurrection fro" the dead on the third day. They too$ -is /ords re&ardin& the te"ple literally+ relatin& the" to the ,erusale" te"ple+ and atte"pted to provo$e the people a&ainst -i". !ean/hile+ the Gree$ verb 6a&aro6 translated into Slavonic 6I shall raise6 actually "eans 6I shall a/a$en6 and therefore in no /ay can be applied to the destruction of a buildin&+ it "atches sooner the notion of a body+ i""ersed in sleep. 2aturally+ the 0ord /as spea$in& of -is Body as of a te"ple+ because it contained -is 3ivinityE and findin& -i"self in a te"ple buildin&E it /as especially natural for the 0ord ,esus )hrist to spea$ of -is Body as of a te"ple. Each ti"e+ /hen the Pharisees de"anded so"e type of a si&n fro" the 0ord+ -e told the" that they /ill see no other si&ns but that /hich -e called the Prophet ,onahs si&n D the resurrection after the three days of inter"ent. In the li&ht of this+ the 0ords /ords addressed to the ,e/s could be understood thus: is it not enou&h for you to desecrate the hand-built house of !y *ather+ by "a$in& it a house of "erchandiseI <our hatred is leadin& you to crucify and $ill !y bodyE carry this out and then you /ill see such a si&n that /ill paraly#e all !y ene"ies /ith fear D I shall raise up !y dead and buried body in three days. -o/ever+ sei#in& upon the literal "eanin& of )hrists /ords+ the ,e/s &ot ar"ed /ith the outer sense of the /ords of )hrist and atte"pted to "a$e the" absurd and i"possible to fulfill. They pointed to the fact that that te"ple D the pride of the ,e/s D too$ the" ?K years to build+ so ho/ could it be raised up in three daysI They tal$ here about the restoration of the te"ple by -erod. The construction of the te"ple be&an in 9A? fro" the establish"ent of 1o"e+ i.e. >G

years before the birth of )hrist+ and the ?Kth year falls on the 9H:th year fro" the establish"ent of 1o"e+ i.e. on the first Evan&elical Passover. Even the 0ords 3isciples did not understand the sense of -is /ords until the 0ords resurrection fro" the dead and the "o"ent /hen *He o#ened their understanding, that they might "om#rehend the S"ri#tures*. *urther on+ the Evan&elist states that durin& the feast of Pascha+ the 0ord /or$ed /onders+ and "any /ho sa/ the"+ believed in -i". -o/ever+ *Jesus did not "ommit Himself to them*+ i.e. did not count on the" or their faith+ for the faith+ based on /onders only+ not /ar"ed up by the love for )hrist+ cannot be counted as stable. The 0ord 6$ne/ all "en6 as the l"i&hty God+ 6$ne/ /hat /as in "en6 D /hat /as hidden in the depths of everyones soul+ and therefore+ did not trust the /ords of those+ /ho+ seein& -is "iracle+ professed ones faith in -i". The $ord ,esus 'hrist-s dialo(ue 7ith 8icode#us %,ohn A:>-@>(. 3rivin& the seller out of the te"ple and the "iracles perfor"ed by the 0ord in ,erusale"+ so stron&ly influenced the ,e/s that one of the 6princes6 D or leaders of the ,e/s D 2icode"us+ a "e"ber of the Sanhedrin+ ca"e to see ,esus. pparently+ he /anted very "uch to hear -is teachin&s+ but fearin& to incur the /rath of his associates that /ere hostile to/ards the 0ord+ he arrived at ni&ht. 2icode"us calls the 0ord 61abbi+6 i.e. the teacher and thus ac$no/led&in& -is ri&ht to teach+ /hich+ accordin& to the vie/ of the scribes and Pharisees+ ,esus /as not allo/ed to have D not havin& finished the 1abbinic school. This already sho/s 2icode"uss disposition to/ards )hrist. 0ater+ he calls -i" 6a Teacher co"e fro" God+6 acceptin& that -e /or$s /onders /ith the 3ivine po/er+ typical of -i". 2icode"us spea$s not only fro" his o/n na"e but fro" all the ,e/s+ /ho believed in the 0ord+ and perhaps even fro" the na"e of so"e "e"bers of the Sanhedrin D althou&h the "a;ority of the" /as hostile to/ards the 0ord. The /hole follo/in& discourse is re"ar$able+ for it is directed to/ards destroyin& the false Pharisee outloo$ on the 7in&do" of -eaven+ and the conditions under /hich a hu"an can enter this 7in&do". This conversation is divided into A parts: The spiritual rebirth as the basic de"and for entry into Gods 7in&do"E 1ede"ption of hu"anity throu&h the sufferin&s of the Son of God+ /ithout /hich+ people /ould not be able to inherit Gods 7in&do"E The nature of the ;ud&"ent over the people that have not believed in the Son of God. The type of a Pharisee at that ti"e /as the e"bodi"ent of the narro/est and fanatical+ national particularity: they re&arded the"selves as co"pletely different fro" the rest of the people. Pharisee thou&ht that ;ust bein& a ,e/+ particularly bein& a Pharisee+ he is a certain and /orthiest "e"ber of the &lorious !essiahs 7in&do". ccordin& to their belief+ the !essiah -i"self "ust be li$e the"+ and /ill free the ,e/s fro" the forei&n yo$e and establish the /orld $in&do"+ in /hich they+ the ,e/s+ /ill occupy the leadin& position. pparently 2icode"us+ sharin& these co""on for the Pharisees opinion+ possibly felt that they /ere false deep do/n in his heart. Therefore+ he ca"e to ,esus+ 4hose re"ar$able personality caused spreadin& of so "any ru"ors+ to find out+ if -e /as that e'pected !essiah. That /as /hy he decided to co"e personally to the 0ord to substantiate this. 4ith the first /ords of -is conversation+ the 0ord destroys the Pharisees false pretensions of bein& the chosen ones: *'ost assuredly, I say to you, unless one

is born again, he "annot see the 8ingdom of God*. Or+ in other /ords+ it is insufficient to be a ,e/ by birth. There "ust be the co"plete "oral rebirth+ /hich is &iven to a person fro" above+ fro" God+ and one should as if be born a&ain+ beco"e a ne/ bein& %/hich is the essence of )hristianity(. *or the Pharisees i"a&ined the !essiahs 7in&do" as the physical and earthly $in&do"+ there is nothin& surprisin& in the fact that 2icode"us also too$ the 0ords /ords in a physical sense+ i.e. that in order to enter the !essiahs 7in&do"+ it is necessary to have the second carnal birth+ so he e'pressed his baffle"ent+ e"phasi#in& the absurdity of such a de"and: *How "an a man be born when he is old/ Can he enter a se"ond time into his mother)s womb and be born/* ,esus then e'plains that the conversation is not of the physical birth+ but of the special spiritual birth+ /hich is distin&uished fro" that bodily both in purpose and fruits. This birth is *of water and the S#irit*. 4ater is the "eans or /eapon+ and the -oly Spirit D the Po/er+ /hich brin&s about the ne/ birth and the )ause of the ne/ e'istence: *Anless one is born of water and the S#irit, he "annot enter the 8ingdom of God*. *$hat whi"h is born of the flesh is flesh,* D /hen a person is born fro" the earthly parents+ he inherits fro" the" the pri"al sin of da"+ nestin& in the flesh+ he thin$s accordin& to the flesh and pleases his physical passions and lusts. These deficiencies of the physical birth can be corrected throu&h the spiritual birth: *$hat whi"h is born of the S#irit is s#irit*. -e /ho accepted the rebirth fro" the Spirit+ hi"self enters the spiritual life that is hi&her than anythin& carnal or sensual. Seein& that 2icode"us still does not understand+ the 0ord be&ins to e'plain /hat this birth is "ade up of+ co"parin& the "eans of this birth /ith the /ind: *$he wind blows where it wishes, and you hear the sound of it, but "annot tell where it "omes from and where it goes. So is everyone born of the S#irit*. In other /ords+ in the spiritual rebirth+ a person has access to observe the chan&e only that ta$es place /ithin hi"+ but the po/er of rebirth and the "ethod throu&h /hich it acts+ as /ell as the paths by /hich it arrives D all this is "ysterious and subtle. In the sa"e "anner /e feel ho/ the /ind affects us: /e hear its 6voice6+ but /e do not see and $no/+ /here it co"es fro" and /here it &oes+ so free in its strife and in no /ay dependin& on our /ill. The effect of the -oly Spirit that &ives us rebirth is a$in to this: it is evident and sensory+ yet eni&"atic and une'plainable. -o/ever+ 2icode"us continues to re"ain in the state of inco"prehension+ and his ne't 5uestion *How "an these things be/* are e'pressed the "istrust to the /ords of )hrist and the Pharisees pride+ /ith the pretension to understand all and to able to e'plain everythin&. It is this Pharisees sophistry that the 0ord destroys /ith -is response+ and /ith such po/er+ that 2icode"us is unable to ob;ect D and in his state of self-hu"iliation+ little by little be&ins to prepare in his heart the &rounds on /hich the 0ord /ill later so/ -is seeds of the rede"ptive teachin&: * re you the tea"her of Israel, and do not !now these things/* By these /ords the 0ord not only accuses 2icode"us but also the hi&h-"inded Pharisee teachers+ /ho+ ta$in& the $ey of understandin& the "ysteries of Gods 7in&do"+ neither entered it the"selves nor allo/ed the others to do so. -o/ /as it that the Pharisees did not $no/ the doctrine on the necessity of the spiritual rebirth+ /hen in the Old Testa"ent one often encountered the thou&hts on the necessity of the spiritual re&eneration+ about Gods &ift of a heart of flesh and not one of stone %E#e$iel AK:@K(. Even 7in& 3avid prayed: 6)reate in "e a clean heart+ O GodE and rene/ a ri&ht spirit /ithin "e6 %Psal" G>:>:->>(.

Passin& to the revelations of the hi&her "ysteries of -i"self and of -is 7in&do"+ the 0ord re"ar$s to 2icode"us in the for" of a prolo&ue that in opposition to the teachin&s of the Pharisees+ -e -i"self and -is disciples are proclai"in& the ne/ teachin&+ /hich is based directly on the $no/led&e and the conte"plation of truth: *We s#ea! what We !now and testify what We have seen, and you do not re"eive our witness,* D that is+ you+ the Pharisees D are the false teachers of Israel. In the further /ords: *If I have told you earthly things and you do not believe, how will you believe if I tell you Heavenly things/* under 2earthly2 the 0ord is thin$in& of the teachin& on the necessity of rebirth+ as the need of rebirth and its conse5uences happen /ithin a person and are $no/n throu&h his inner e'perience. 4hile spea$in& about the 2'eavenly2 the 0ord "eans the subli"e "ysteries of God+ /hich are hi&her than any hu"an observation or $no/led&e: bout the eternal unity of Triad-God+ about acceptin& by the Son of God of the redee"in& e'ploit for peoples salvation+ about con;oinin& in this e'ploit of the 3ivine love /ith the 3ivine ;ustice. Perhaps+ about /hat happens /ithin the person and /ith the person "ay be $no/n by the person hi"self. But /hat a hu"an can ascend to heaven and penetrate into the "ysterious do"ain of the 3ivine lifeI 2obody+ e'cept the Son of God+ 4ho in descendin& to earth did not abandon heaven: *6o one has as"ended to Heaven but He Who "ame down from Heaven, that is, the Son of 'an Who is in Heaven*. By these /ords the 0ord reveals the "ystery of -is incarnation+ convincin& hi" in that -e is &reater than an ordinary "essen&er of God+ a$in to the ancient Prophets+ for /hich 2icode"us ta$es -i"+ that -is appearance on earth in the for" of the Son of !an is the ascendin& fro" the hi&hest state to the lo/est+ belittled one+ because -is &enuine+ eternal e'istence is not on earth+ but in heaven. fter/ards the 0ord reveals the "ystery of -is redee"in& e'ploit to 2icode"us: * nd as 'oses lifted u# the ser#ent in the wilderness, even so must the Son of 'an be lifted u#*. 4hy is it that the Son of !an had to be raised on the cross for the hu"an salvationI This is e'actly /hat is that heavenly+ /hich is i"possible to co"prehend /ith the earthly "ind. s to the sy"bol of -is e'ploit on the cross+ the 0ord points to the brass sna$e that !oses raised in the /ilderness. !oses raised the brass sna$e in front of the Israelites+ so that they+ struc$ by sna$es+ /ould receive a cure by loo$in& at it. 0i$e/ise+ the /hole hu"an race+ livin& in flesh and struc$ by the ulcer of sin+ receives its cure by loo$in& /ith faith at )hrist+ 4ho had co"e do/n in the for" of sinful flesh %1o". H:A(. In the basis of the Son of Gods e'ploit of crucifi'ion lies Gods love for people: *&or God so loved the world that He gave His only begotten Son, that whoever believes in Him should not #erish but have everlasting life*. The everlastin& life is established in a person by the &race of the -oly Spirit+ /hile the access to the altar of &race %-eb. ?:>K(+ is received by people throu&h the redee"in& death of ,esus )hrist. The Pharisees thou&ht that )hrists pursuit /ould consist of ;ud&in& the people of other faiths. The 0ord e'plains that -e /as currently sent to save the /orld+ and not to ;ud&e. The unbelievers /ill conde"n the"selves+ because to&ether /ith their disbelief /ill be revealed their love for dar$ness and hatred for li&ht+ forthco"in& fro" their love for dar$ deeds. Those /ho render truth+ the honest and "oral souls+ /al$ to/ards the li&ht the"selves+ not fearin& the e'posure of their deeds. The $ast Testi#o!y o* ,oh! the Baptist

%,ohn A:@@-AK(. fter the conversation /ith 2icode"us+ /hich too$ place in ,erusale" durin& the Passover+ *Jesus and His .is"i#les "ame into the land of Judea, and there He remained with them and ba#ti7ed*. -ere /e have an i"portant indication fro" Evan&elist ,ohn that the 0ord ,esus )hrist spent "uch ti"e in the southern"ost part of Palestine+ in the re&ion called ,udea. The other three Evan&elists do not "ention this fact. The len&th of the period spent by the 0ord in ,udea can be deter"ined fro" the fact that+ /hen returnin& to Galilee and stoppin& at Sa"aria+ -e "entioned to -is 3isciples: *.o you not say *$here are still B months and then "omes the harvest/* %,ohn ?:AG(. It can be concluded fro" these /ords+ that the 0ord /as returnin& fro" Palestine so"e ? "oths before the harvest ti"e+ and since harvestin& in Palestine ta$es place in pril+ then the 0ord left Palestine not earlier than in 2ove"ber. )onse5uently+ -e stayed there not less than H "onths D fro" pril till 2ove"ber. The first three Evan&elists do not "ention of this initial period of the 0ord ,esus )hrists public service: havin& narrated about -is Baptis"+ fastin& and the devils te"ptations in the /ilderness+ they i""ediately pass over to description of -is activity in Galilee. Bein& called by the 0ord "uch later+ Saint !atthe/ /as not a /itness to that /hat happened in ,udeaE and apparently+ Saint Peter+ fro" /hose /ords Evan&elist !ar$ /rote his Gospel+ /as not present+ either+ /ith the 0ord in ,udeaE and it appears that Saint 0u$e did not have sufficient infor"ation on this period of )hrists service. That /as /hy Saint ,ohn felt his duty to add that /hat /as o"itted and to /hat he /as an eye/itness. There is no indication of that the 0ord spent all the H "onths in so"e specific areaE it has to be supposed that -e passed across all of this -oly 0and /ith -is ser"on. Saint ,ohn infor"s us that *Jesus Himself did not ba#ti7e, but His .is"i#les* %?:@(. This baptis" /as identical to that perfor"ed by ,ohn the Baptist: it /as /ith /ater and not /ith the Spirit+ because at that ti"e they did not have the -oly Spirit as *Jesus was not yet glorified* %,ohn ?:AF(. It /as only after the 0ords resurrection fro" the dead that they received -is directive to bapti#e in the 2a"e of the *ather+ the Son and the -oly Spirit %!att. @H:>F(. t the sa"e ti"e+ Saint ,ohn the Baptist continued to bapti#e *in enon near Salim* in the area /hich is difficult to deter"ine+ ho/ever+ it appears it /as not ad;acent to ,ordan+ other/ise the Evan&elist /ould have no need to add an e'planatory note: *there was mu"h water there*. Saint ,ohn the Baptists disciples soon be&an to notice that there /ere fe/er people co"in& to listen to their teacher than before+ and in their blind+ illo&ical affection to hi"+ be&an to be ve'ed and envy the One+ 4ho had &reat success a"on& the people+ i.e. 0ord ,esus )hrist. 8ndoubtedly+ these "alicious feelin&s /ithin the" /ere purposely fo"ented by the Pharisees+ contrivin& ar&u"ents about cleansin&+ /hich lead to the debates about the co"parative /orthiness of the baptis" perfor"ed by ,ohn and )hrists 3isciples. 4ishin& to vent their envy and ve'ation to/ards )hrist to their teacher+ ,ohns disciples ca"e to hi" and said: *,abbi, He Who was with you beyond the Jordan, to Whom you have testified @ behold. He is ba#ti7ing, and all are "oming to Him*. The use of the /ord 6all6 is applied here /ith e'a&&eration+ /hich /as su&&ested by envy and the desire to arouse envy in ,ohn.

bsolutely devoid of any envy to/ards )hrist+ the Baptist be&ins his ans/er by directly revealin& )hrists &reatness in co"parison to hi"self+ and &ives the ne/ %and final( sole"n testi"ony of )hrists 3ivine /orthiness. 3efendin& )hrists ri&ht to bapti#e+ ,ohn states that of all of Gods "essen&ers+ no one can assu"e that /hich had not been &iven to hi" fro" -eaven. That is /hy if )hrist bapti#es+ then -e has the authority fro" God to do that. The Baptist re"inds the" that as he said fro" the be&innin&+ he is not )hrist+ but only -is *orerunner. Instead of ve'ation and envy+ ,ohn e'presses his ;oy about )hrists successes. -e calls -i" the bride&roo" and hi"self as a friend of the bride&roo"+ /ho does not envy the bride&roo"s advanta&e but stands before -i" as a servant and *re2oi"es greatly* hearin& -is voice. In the Old Testa"ent+ the union of God /ith the faithful D ;ust as the union of )hrist /ith the )hurch in the 2e/ Testa"ent D is often presented in the -oly Scripture in the for" of a "arria&e %Isaiah G?:G-K+ K@:GE Ephes. G:@A-@9(. )hrist is the Bride&roo" of the )hurch+ and ,ohn D -is friend+ a close+ trust/orthy individual+ /ho can only re;oice about the Bride&roo"s success. To the ,e/s+ the friend of the bride&roo" played an i"portant role durin& the ti"e+ prior to the /eddin&. Once the /eddin& too$ place and the bride&roo" beca"e a husband+ the role of the friend ended. So it /as /ith ,ohn: he had the leadin& role in the preparation of the people to accept )hrist+ but /hen )hrist be&an -is public service+ ,ohns role /as over. That is /hy he states: *He %)hrist( must in"rease, but I must de"rease*, ;ust as the "ornin& star di"s in the bri&htness of the risin& sun. Professin& )hrists superiority over hi"+ ,ohn states that )hrist is the One *Who "omes from above* and therefore *is above all*+ i.e. that -e is &reater than all people+ even Gods "essen&ers+ and that he+ ,ohn+ havin& the earthly ori&in+ proclai"ed Gods truth only to the e'tent as one+ /ho ori&inates fro" the earth+ canE but co"in& fro" -eaven+ )hrist testifies about the -eavenly and 3ivine+ as about that+ /hat -e directly sa/ and heard+ and that no one hu"an is capable to accept this testi"ony /ithout the &race of God %!att. >K:>9E ,ohn K:??(. Sadly noticin& the un$ind feelin&s in his disciples+ ,ohn praises those /ho accept )hrists testi"ony+ because -e proclai"s to the people the /ords of God -i"self: he /ho accepts -is /ords as the truth+ accepts the /ords of God the *ather as true. God the *ather &ave in abundance the &ifts of the -oly Spirit+ beyond all "easure+ to -is Son ,esus )hrist.+ because -e loves -is Son+ and handed everythin& in -is hands. )onse5uently+ those /ho believe in the Son of God+ the 0ord ,esus )hrist+ have eternal life+ /hile the one /ho does not believe in -i"+ /ill not see eternal life but *the wrath of God abides on him*. Thus+ in concludin& his service+ ,ohn for the last ti"e triu"phantly testifies about )hrists 3ivinity+ e'hortin& everyone to follo/ )hrist. These /ords need to be treated as the /ill of the &reatest of all the Prophets. The 0#priso!#e!t o* "ai!t ,oh! %!att. >?:A-GE !ar$ K:>9-@:E 0u$e A:>F-@:(. Soon after Saint ,ohn the Baptists last testi"ony of )hrists 3ivinity+ he /as sei#ed and i"prisoned for e'posin& the ille&al co-habitation of $in& -erod ntipas and -erodias+ the /ife of his brother Philip. The first three Evan&elists narrate about this. -erod ntipas+ the son of -erod the Great+ /ho ordered the slayin& of the infants in Bethlehe"+ ruled Galilee and Perea.

Bein& "arried to the dau&hter of the rab 7in& retus+ he started a love affair /ith -erodias+ unhappy in her "arria&e /ith Philip. She openly "oved into the palace+ havin& banished -erods le&al /ife. *eelin& insulted about his dau&hter+ retus declared /ar a&ainst -erod. -erod hi"self had to leave to the fort !achaerus %to the east of the 3ead Sea(+ to ta$e co""and of the troops. There+ -erod heard about ,ohn the Baptist as of the Prophet that attracted "any people to hi"self. -opin& to find support in his ca"pai&n+ he sent for ,ohn. -o/ever+ instead of the supportin& /ord+ he heard the very unpleasant for hi" accusation: *It is not lawful for you to have your brother)s wife* %!ar$ K:>H(. These /ords annoyed in particular -erodias+ and she used all her influence in order to incite -erod to $ill ,ohn. *earin& the people+ -erod did not dare to $ill ,ohn but ;ust i"prisoned hi" in the !achaerus fortress. ccordin& to Evan&elist !ar$s testi"ony+ -erod even respected ,ohn as a ri&hteous and holy "an+ and acted "any ti"es in accordance /ith his advice. pparently+ li$e all people of /ea$ character+ -erod entered into the arran&e"ents /ith his conscience+ hopin& by perfor"in& a fe/ &ood deeds %accordin& to ,ohns advice( to be able to atone his "a;or sin D a&ainst /hich /as ,ohn. -e even en;oyed listenin& to the advice &iven by the Baptist+ but /ould not forsa$e his sin+ and in the end he too$ a/ay his liberty to the benefit of evil -erodias. That /as ho/ ,ohns service+ as that of the last of the Old Testa"ent Prophets+ ended. The Talk 7ith a "a#arita! 7o#a! %!att. ?:>@E !ar$ >:>?E ,ohn ?:>-?@( ll the four Gospels spea$ about the departure of the 0ord to Galilee. Saints !atthe/ and !ar$ note that this happened after ,ohn had been i"prisoned+ /hile Saint ,ohn adds+ that the reason for that /as the ru"or that ,esus /as receivin& and bapti#in& "ore disciples than ,ohn+ althou&h the Evan&elist e'plains that it /as not )hrist+ 4ho /as bapti#in& the"+ but -is disciples. fter ,ohns i"prison"ent+ the Pharisees hatred focused on ,esus+ 4ho started to see" to the" "ore dan&erous than the Baptist. s -is ti"e for the sufferin& had not arrived yet+ ,esus leaves ,udea and &oes to Galilee+ in order to avert the persecution of -is envious ene"ies. Only Evan&elist ,ohn narrates about )hrists conversation /ith the Sa"aritan /o"an that happened on the /ay to Galilee. The 0ords /ay /as throu&h Sa"aria D the district located to the north of ,udea and for"erly belon&in& to the three tribes of Israel: 3an+ Ephrai" and !anasseh. There /as the to/n in this district called Sa"aria+ Israels for"er capital. The ssyrian $in& Sal"anassar con5uered the Israelites and too$ the" into captivity+ replacin& the population /ith heathens fro" Babylon and other places. The "i'ture of these settlers /ith the re"ainin& ,e/s &ave birth to the Sa"aritans. They accepted the *ive Boo$s of !oses+ /orshipped ,ehovah D as /ell as they did not for&et their o/n &ods. 4hen the ,e/s returned fro" their Babylonian captivity and started to erect the te"ple of ,erusale"+ the Sa"aritans also /anted to ;oin the" in their endeavors. -o/ever+ the ,e/s re;ected the"+ so they erected their o/n te"ple on the !t. Geri#i". 4hile acceptin& the Boo$s of !oses+ the Sa"aritans+ ho/ever+ re;ected the /ritin&s of the Prophets and the entire tradition. Because of this+ the ,e/s attitude to/ards the" /as /orse than to heathens+ they avoided the contact /ith the" in every /ay possible+ loathin& and despisin& the".

Passin& throu&h Sa"aria+ the 0ord /ith -is disciples stopped to rest near a /ell+ /hich accordin& to the tradition+ /as du& by ,acob close to the to/n na"ed Syche"a+ called by Saint ,ohn as Sychera. Possibly+ the Evan&elist /as "oc$in& at this na"e+ restructurin& it fro" the /ord 6shi$ar6 D 6ply /ith /ine+6 into 6she$er6 D 6lie.6 St. ,ohn points at the fact that it /as *about si5th hour* %the noon accordin& to our ti"e(+ the ti"e of the "a'i"u" heat+ /hich "ost probably /as the reason for havin& rest. * woman of Samaria "ame to draw water*. 4hile the disciples of ,esus /ent to the to/n to buy so"e food+ )hrist turned to the Sa"aritan /o"an /ith a re5uest: *Give 'e a drin!*. Seein& by the clothin& or "anner of speech that the addressin& her "an /as a ,e/+ the Sa"aritan /o"an e'pressed her surprise /ith that -e+ bein& a ,e/+ is as$in& her+ a Sa"aritan+ for /ater+ "eanin& the hatred and conte"pt that the ,e/s felt to/ards the Sa"aritans. But ,esus+ havin& co"e to the /orld to save everyone+ but not only the ,e/s+ e'plains to the /o"an that she /ould not be as$in& such thin&s if she $ne/ 4ho she /as tal$in& to and /hat &reat fortune 3*Gift of God*4 God sent her throu&h this "eetin&. If she only $ne/ 4ho /as as$in& her for a drin$+ then she herself /ould be as$in& -i" to 5uench her spiritual thirst and reveal to her the "ystery+ /hich everybody is see$in& to $no/: and -e /ould &ive her *living water*+ /hich is "eant to be understood as the &race of the -oly Spirit %see ,ohn 9:AH(. The Sa"aritan /o"an "isunderstood the 0ord: she thou&ht the livin& /ater "eant the /ater found at the botto" of the /ell. That /as /hy she as$ed ,esus+ /here she could &et the livin& /ater if -e did not have anythin& to scoop it up /ith+ /hile the /ell /as deep. * re you greater than our father Ja"ob, who gave us the well, and dran! from it himself, as well as his sons and his livesto"!/* %,ohn ?:>@(. She then recollects patriarch ,acob /ith pride and love+ as the one /ho left the use of the /ell to his offsprin&. Then the 0ord elevates her "ind to the hi&hest understandin& of -is /ords: *Whoever drin!s of this water will thirst again, but whoever drin!s of the water that I shall give him will never thirst. %ut the water that I shall give him will be"ome in him a fountain of water s#ringing u# into everlasting life* %,ohn ?:>A->?(. In the spiritual life+ the blessed /ater has a different effect than the earthly /ater in the physical life. The one /ho is filled /ith the &race of the -oly Spirit+ /ill never feel the spiritual thirst+ because all his spiritual needs have been satisfiedE "ean/hile+ the one /ho drin$s the physical /ater+ as /ell as the one /ho satisfies so"e other type of the earthly needs+ 5uenches his thirst for so"e ti"e+ and soon after *will thirst again*. !oreover+ the blessed /ater /ill d/ell in the "an+ establishin& a sprin& /ithin hi"+ &ushin& %s!i##ing D the literal translation fro" Gree$( into eternal life+ i.e. "a$in& that person a co""unicant of the eternal life. Still not understandin& the 0ord and thin$in& that -e is spea$in& about the ordinary /ater D only so"e special type /hich 5uenches the thirst forever D she as$s the 0ord for so"e of this /ater+ so as to &et rid of the need to co"e to the /ell for the /ater. *inally+ in order to "a$e her reali#e that she is spea$in& /ith no ordinary "an+ the 0ord initially directs her to call her husband+ and after/ards+ -e directly accuses her that /hile she had G husbands+ at that "o"ent+ too+ she /as livin& in the adulterous union. 1eali#in& that the one standin& before her /as a Prophet 4ho $no/s everythin& concealed+ the /o"an turns to -i" for the resolution of the proble"+ /hich &reatly tor"ented the Sa"aritans in their relationship /ith the ,e/s: /ho is correct in the ar&u"ent about the place for /orshippin& God. 4ere correct the Sa"aritans /ho+ follo/in& their forefathers+ built the te"ple at the Geri#i" !ount+ and /orshiped God there+ or+ /ere correct the ,e/s /ho assured that it /as

allo/ed to /orship God only in ,erusale"I Guided by !osess directive to deliver a blessin& on this "ountain+ the Sa"aritans chose !t. Geri#i" for their /orship. nd althou&h their te"ple that /as erected there /as destroyed by ,ohn -yrcanus in the year of >A: B)+ they continued to brin& their sacrificial offerin&s to the location of the ruined te"ple. 1espondin& to the /o"ans 5uestion+ the 0ord e'plains that it is /ron& to thin$ that it is allo/ed to /orship God only in one specific place D and that the ar&u"entative 5uestion bet/een the Sa"aritans and the ,e/s /ill soon lose its "eanin& by itself+ because the both types of the divine service D the ,e/ish as /ell as the Sa"aritan D /ill cease in the nearest future. This prophecy /as acco"plished /hen the Sa"aritans+ deci"ated by the soldiers+ beca"e disillusioned /ith the i"portance of their "ountain+ /hile ,erusale" /as destroyed by the 1o"ans and the te"ple /as burnt in the year of 9: 3. 2evertheless+ the 0ord &ives -is preference to the ,e/ish /orship+ "eanin&+ of course+ the fact that the Sa"aritans have accepted only the Pentateuch of !oses+ re;ectin& the Prophetic /ritin&s+ /hich contained the detailed description of the Personality and the 7in&do" of the !essiah. But *salvation is of %/ill co"e fro"( the Jews* for the 1edee"er co"es fro" the ,e/ish people. *urther+ the 0ord+ elaboratin& -is initial state"ent+ points to the fact that the *hour is "oming, and now is* %since the !essiah had already appeared(+ the ti"e of the ne/+ hi&hest /orship of God+ /hich /ill not be constrained by any location+ but /ill be every/here+ for it /ill be in the spirit and truth. Only this type of /orship is &enuine+ because it corresponds to the nature of God -i"self+ 4ho is the Spirit. To /orship God in the spirit and truth "eans to endeavor to please God+ not only in the out/ard for" but throu&h the sincere and openhearted strife /ith all the stren&th of the spiritual bein&+ for God as the Spirit+ not throu&h the sacrificial offerin&s+ /hich both the ,e/s and Sa"aritans /ere "a$in&+ as thou&h this /as the only /ay to honor God+ -- but to $no/ and love God+ not falsely and hypocritically+ /ishin& to please -i" by fulfillin& -is co""and"ents. 4orshippin& God in *S#irit and truth* by no "eans e'cludes the out/ard+ ritual side of honorin& God+ li$e so"e false teachers and sectarians atte"pt to affir"+ but the "ain po/er is not contained in this out/ard side of Gods /orshippin&. The actual cere"ony of /orshipin& God should not be seen as pre;udicial: it is both essential and unavoidable+ for a hu"an consists not only of the spirit+ but of the body. ,esus )hrist -i"self physically /orshipped God the *ather+ $neelin& and prostratin& -i"self on the &round+ and not re;ectin& si"ilar /orshippin& of -i"self fro" the people+ durin& -is life on the earth %see e'a"ples: !att. @:>>+ >?:AA+ >G:@GE ,ohn >>:A@+ >@:AE and "any other e'a"ples in the Gospel(. The Sa"aritan /o"an+ so"eho/+ be&ins to understand the "eanin& of )hrists /ords and in her deliberation says: *I !now that 'essiah is "oming 3Who is "alled Christ4. When He "omes, He will tell us all things*. The Sa"aritans /ere also a/aitin& the !essiah+ callin& -i" D Gasha&eb D basin& their e'pectations on the /ords of Genesis ?F:>:+ and especially on !osess /ords in 3euterono"y >H:>H(. The Sa"aritans understandin& of the !essiah /as not as distorted as of the ,e/s+ because they a/aited -i" as a Prophet and not as a political fi&ure. That /as /hy ,esus+ not callin& -i"self the !essiah before the ,e/s for a lon& ti"e+ directly says to this si"ple Sa"aritan /o"an that -e is the !essiah-)hrist pro"ised by !oses: *I %a" the !essiah( Who s#ea! to you am 'e*. Elated /ith ;oy fro" seein& the !essiah+ the /o"an drops her /aterpot near the /ell and hurries into the to/n to announce to everybody about the arrival of the !essiah+ -e to 4ho" all hearts are open+ revealed to her all her past actions. ,ust then+ -is disciples arrived and /ere surprised to find their Teacher tal$in& to a /o"an+ for /as

conde"ned by the rules of the ,e/ish rabbis+ /ho edified: *.o not s#ea! for long with a woman* and *nobody should tal! to a woman on the road, even with a lawful woman* and also: *It is better to burn the words of the law, than to tea"h them to a woman*. -o/ever+ bein& reverent to their Teacher+ the disciples did not in any /ay sho/ their a"a#e"ent and ;ust as$ed -i" to taste the food that they brou&ht. lthou&h ,esus-!ans natural feelin& of hun&er /as stiflin& -is happiness about the Sa"aritan peoples conversion to -i"+ -e /as ;oyous that the seeds so/n by -i" had be&un to produce a crop. That /as /hy -e refused to satisfy -is hun&er and replied to -is disciples that the real food for -i" /as carryin& out the tas$ of savin& hu"anity+ a tas$ conferred upon -i" by God the *ather. The Sa"aritan inhabitants that ca"e to -i"+ see" to )hrist as a cornfield+ ripe for the harvest D /hile in the fields+ the harvest is ready only in four "onths. Ordinarily+ the one /ho so/s the seeds collects the harvest: /ith the so/in& of the seeds in the souls+ the spiritual harvest+ "ore often than not+ &oes to the others+ but to&ether /ith that+ the so/in& re;oices /ith the harvester+ because he did not so/ for hi"self but for others. That is /hy )hrist states that -e is sendin& -is postles to collect the harvest in the spiritual field+ /hich initially /as not prepared and so/n by the"+ but by the others D the Old Testa"ent Prophets and by -i"self. 3urin& those e'planations+ the Sa"aritans approached the 0ord. 4hile "any believed in -i" 6because of the /ord of the /o"an6+ "any "ore of the" believed 6because of -is o/n /ord+6 /hen on their invitation+ -e stayed /ith the" in the to/n for t/o days. In listenin& to the 0ords teachin&s they /ere convinced+ accordin& to their o/n ad"ittance+ that 6this is indeed the )hrist+ the Savior of the /orld.6 The Arrival to Galilee a!d the Be(i!!i!( o* the "er#o! %!att. ?:>A->9E !ar$ >:>GE 0u$e ?:>?->GE ,ohn ?:?A-?G(. ll four Evan&elists testify about the 0ords arrival to Galilee and the be&innin& of -is ser"ons. rrivin& to Galilee+ -e left -is native to/n of 2a#areth+ testifyin& that a Prophet has no honor in -is o/n to/n+ and settled in )apernau". This /as treated by Saint !atthe/ as the fulfill"ent of Isaiahs prophecy: *In the former time he brought into "ontem#t the land of Cebulum and the land of 6a#htali, but in the latter time hath he made it glorious by the way of the sea, beyond Jordan, Galilee of the nations. $he #eo#le that wal!ed in dar!ness have seen a great light* %Isaiah F:>-@(. ,esus /as received by the inhabitants of Galilee in a &ood /ay+ as they too traveled to ,erusale" on the feast day and sa/ -is deeds. Soon+ the ru"ors about -i" spread across the /hole country. -e /ent to syna&o&ues and tau&ht+ be&innin& -is ser"on /ith the /ords: *,e#ent, for the 8ingdom of God is at hand0* The re"ar$able thin& is that ,ohn the Baptist used these sa"e /ords to open his ser"ons. The 2e/ 7in&do"+ ne/ order+ /hich the 0ord ,esus )hrist ca"e to install in people+ differed so fro" their for"er sinful life+ that it /as indeed necessary for the people to leave everythin& fro" the past+ and as thou&h to be born a&ain throu&h repentance+ i.e. to chan&e co"pletely internally. 1epentance is the co"plete chan&e in thou&hts+ feelin&s and aspirations.

Since the ti"e the 0ord returned to Galilee fro" ,udea+ Galilee beca"e the constant location for -is activities. This /as the country not lar&e in si#e but /ell populated+ in /hich lived not only the ,e/s but the Phoenicians+ rabs and even E&yptians. The fertile &rounds of this country attracted "any settlers+ /ho for"ed one people /ith the local inhabitants. lthou&h the prevailin& faith /as ,e/ish+ there /ere "any heathens D hence Galilee /as called heathen. On the one hand+ this /as the reason of the &reat reli&ious i&norance of the people of Galilee+ /hile on the other D the reason of their &reater freedo" fro" the reli&ious pre;udices of the ,e/s+ particularly those concernin& the !essiah. The Saviors disciples /ere Galileans+ and -is other follo/ers also /al$ed freely alon& this fertile land. This "i&ht e'plain /hy the 0ord chose Galilee as the prevailin& location for -is service D and /e can also see that the Galileans indeed turned out to be "ore receptive to -is ser"on than the ,e/s. The 5eali!( o* the 8oble#a!-s "o! %,ohn ?:?K-G?(. On the /ay to )apernau"+ the 0ord visited )ana /here -e perfor"ed -is first "iracle by turnin& /ater into /ine. -avin& found out about this+ one of the inhabitants of )apernau"+ the for"er -erods noble"en+ hurried to )ana to as$ ,esus to co"e to )apernau" and heal his son+ /ho /as about to die. *$hen Jesus said to him, *Anless you #eo#le see signs and wonders, you will by no means believe*. The 0ord appreciated faith that /as based on the conte"plation of "iracles less than that+ based on the co"prehension of -is pure and subli"e 3ivine teachin&. *aith+ born fro" seein& "iracles+ de"ands "ore and "ore ne/ "iracles in order to sustain itself+ because the previous ones beco"e habitual and cease to a"a#e. To&ether /ith this+ a person acceptin& the teachin& that is acco"panied /ith "iracles can fall into delusion+ acceptin& a lie to be true+ as "iracles "i&ht be false+ fro" the devil. That is /hy the 4ord of God /arns us to be /ary of all "iracles %3eut. >A:>-G(. nd the 0ord spea$s /ith so"e sorro/ about the Galilee inhabitants indiscri"inatin& attitude in this respect. -o/ever+ after this reproach+ the noble"an displays persistence+ /hich sho/s the "a&nitude of his faith: *Sir, "ome down before my "hild dies0* nd the 0ord heals the noble"ans son+ and "oreover+ -e does it by correspondence+ sayin&: *Go your way: your son lives*. t that precise ti"e+ the fever left the boy. Startled by the dyin& youths instant recovery+ the noble"ans servants hurried to their "aster to report hi" about the ;oyous ne/s. The father+ believin& the 0ords /ords but thin$in& that the healin& /ill happen slo/ly+ in5uired+ at /hat hour the youth recovered. 4hen he found out that it /as at the precise hour /hen the 0ord said that his son /as cured+ the noble"an *himself believed, and his whole household*+ i.e. /hen he notified the" of the "iracle+ his /hole fa"ily and servants believed in the 0ord. Perhaps+ it /as the sa"e )hu#a+ /hose /ife+ ,ohanna+ later follo/ed )hrist+ servin& -i". This /as the second "iracle+ /hich *Jesus did when He had "ome out of Judea into Galilee*. The 'alli!( o* the Fisher#a! %!att. ?:>H-@@E !ar$ >:>K-@:E 0u$e G:>->>(

Three Evan&elists narrate about the callin& of the first postles: !atthe/+ !ar$ and 0u$e. To&ether /ith that+ the first t/o "ention the event very briefly+ ;ust statin& the very fact+ /hile Saint 0u$e &ives the detailed description of the "iraculous nettin& of the fish+ precedin& the callin&. s Saint ,ohn /rites+ the first disciples+ ndre/ and ,ohn+ desi&nated by the 0ord+ follo/ed -i" even in ,ordan+ and later Si"on+ Philip and 2athanael ;oined hi". -o/ever+ havin& returned /ith ,esus to Galilee+ they little by little turned to their for"er activity of catchin& fish. But the 0ord calls the" ane/ to follo/ -i"+ directin& the" to leave their fishin& and dedicate the"selves to another activity D catchin& people for the 7in&do" of God. The ru"ors of the !essiahs arrival 5uic$ly spread all over Galilee+ and the cro/ds of people started to conver&e to listen to -is teachin&. They /ere cro/din& around -i"+ and once+ /hen -e /as on the ban$s of the Gennesaret la$e+ also called as the sea %apparently+ because of happenin& there stron& stor"s(+ there /as such a hu&e &atherin& that -e /as forced to enter into a boat and distance -i"self fro" the shore+ in order to teach people fro" there. -avin& finished edifyin& the people+ the 0ord ordered Si"on+ /ho /as the o/ner of the boat+ to sail further a/ay fro" the shore+ /here the /ater /as deeper+ and to cast his net. Si"on+ bein& an e'perienced fisher"an and havin& fished all ni&ht /ithout success+ /as convinced that the ne/ endeavor /ould turn out to be fruitless. -o/ever+ this ti"e the catch /as so &reat that even the net burst in so"e places. Peter and ndre/ had to call their friends fro" the other boat for help in order to ta$e all the fish out. The catch /as so abundant that the both fully loaded boats started to sin$. Over/hel"ed /ith reverent fear+ Peter fell before )hrists feet+ sayin&: *.e#art from me, for I am a sinful man, + (ord*. 4ith those /ords+ Peter /anted to e'press the e'tent of his un/orthiness in the presence of such a &reat and "i&hty 4onder-/or$er. The 0ord cal"s Peter /ith the "ee$ /ord and predicts his future hi&h desi&nation. ccordin& to the testi"ony of Evan&elists !atthe/ and !ar$+ the 0ord tells both the brothers D Peter and ndre/: *&ollow 'e, and I will ma!e you be"ome fishers of men*. nd thereupon+ -e called the other t/o brothers D ,a"es and ,ohn =ebedee D to follo/ -i". 0eavin& their nets+ and the latter t/o+ their father as /ell+ they follo/ed )hrist. 5eali!( i! 'aper!au# %!ar$ >:@>-@HE 0u$e ?:A>-A9(. 4hen in Galilee+ )hrist "ainly re"ained in )apernau" D so "uch+ that it beca"e 6-is to/n6. )apernau"+ located on the border of t/o do"ains D Galilee and Iturea+ /as outstandin& for its salutary cli"ate+ "aterial abundance and in &eneral+ had everythin& for that the people+ /antin& to listen to )hrist+ could conver&e there in lar&e nu"bers. 0ivin& in )apernau"+ the 0ord tau&ht on Saturdays in syna&o&ues D the houses /here the ,e/s &athered for prayer. The church services and sacrificial offerin&s could only be perfor"ed in the te"ple of ,erusale"E ho/ever+ /hile bein& in captivity+ the ,e/s felt the e'tre"e necessity to &ather in prayer "eetin&s for the co""on readin&s of the boo$s of the 0a/ and collective prayers. Such "eetin&-places beca"e the syna&o&ues. fter the ,e/s return fro" captivity+ the syna&o&ues beca"e an essential attribute in every ,e/ish settle"ent+ both in Palestine itself+ and in every place of the ,e/ish settle"ent. The syna&o&ue contained the urn+ in /hich the boo$s of the 0a/ /ere $ept+ the pulpit+ fro" /hich these boo$s /ere read and the seatin& area. nyone that re&arded hi"self capable could read and interpret the 0a/ and the Prophets. The reader usually stood up /hile

readin& and sat do/n /hen he passed over to interpretin& of the read. )ontinually listenin& to the lifeless /ord of their teacher-Scribes and Pharisees+ the Galileans /ere astounded in hearin& the 0ords lively /ord. If the for"er interpreted the 0a/ as its servants+ ,esus spo$e as the One+ 4ho had authority. The Scribes and Pharisees+ not understandin& the 0a/ the"selves+ distorted its "eanin& and therefore /ere unconvincin& in their interpretations. 4hereas ,esus /as sayin& -is o/n+ i.e. that /hich -e had heard fro" -is *ather+ and spo$e authoritatively+ convincin&ly and persuasively+ /hich /as producin& the stron& i"pression on the listeners. t the ti"e+ /hen the 0ord /as teachin& in one of the syna&o&ues in )apernau"+ there /as a "an possessed by the evil spirit. -e une'pectedly cried out in a loud voice: *(et us alone0 What have we to do with 1ou, Jesus of 6a7areth/ .id 1ou "ome to destroy us/ I !now who 1ou are @ the Holy +ne of God0* This involuntary confession of truth /renched throu&h the presence of the Son of God /as a cry of lo/+ slavish fear+ pretendin& and flatterin& in the deviation fro" ;ud&"entE a slaves la"ent+ /hose i"a&ination dra/s the tortures and tor"ent a/aitin& hi"+ /hen "eetin& /ith his "aster. Perhaps by this confession+ the ene"y /as hopin& to under"ine the peoples trust in ,esus )hrist+ and /e can see that the 0ord indeed+ forbade hi" to testify about -i"+ co""andin&: *%e =uiet, and "ome out of him*. The possessed instantly fell to the &round in the "iddle of the syna&o&ue+ but stood up fully recovered+ because the de"on+ obeyin&+ had left hi". Both the Evan&elists underline the e'tre"ely po/erful i"pression this "ade on the people by the healin& of the possessed person. The 5eali!( o* &eter-s 1other-i!-$a7 %!att. H:>?->9E !ar$ >:@F-A?E 0u$e ?:AH-?>(. The Evan&elists !ar$ and 0u$e+ place this in direct relationship /ith the precedin& event. 0eavin& the syna&o&ue+ the 0ord entered Si"on Peters house probably to eat bread. Peters "other-in-la/ /as found to be e'tre"ely ill+ "oreover+ Evan&elist 0u$e e'plains as a physician that it /as a *high fever*. On one /ord fro" ,esus+ the fever instantly left the afflicted /o"an and even her stren&th returned to her to such an e'tent+ that she &ot up and be&an to serve the". The e'pulsion of the evil spirit in the syna&o&ue+ and then the "iraculous cure of Si"ons "other-in-la/+ produced such a po/erful i"pression+ that after the sunset %apparently+ because this /as Saturday(+ people started to brin& the ill and possessed to the doors of Si"ons house+ so that soon the /hole to/n &athered outsideE and the 0ord healed "any+ sufferin& of the various illnesses+ and e'pulsed "any de"ons. Provin& throu&h his Gospel that ,esus is That 1edee"er+ about 4ho" the prophets foretold+ Evan&elist !atthe/ e'plains that throu&h this "ass healin&+ had been fulfilled Isaiahs prophecy: *He Himself too! our infirmities, nd bore our si"!nesses*. To ta$e infir"ities+ "eans to re"ove the /ea$ness fro" the ill and destroy itE to bear sic$nesses+ "eans to ease the pain of the ill+ to heal. 2ot /ishin& to hear the testi"ony of evil spirits+ the 0ord forbids the" to pronounce throu&h the lips of the possessed+ that -e is )hrist+ the Son of God. The "er#o! i! Galilee %!att. ?:@A-@GE !ar$ >:AG-AFE 0u$e ?:?@-??(.

s a hu"an bein&+ )hrist the Savior -i"self suffered fro" physical e'haustion as a result of so "any labors+ and in that sense+ it can be said+ that -e too$ upon -i"self our infir"ities and carried our illnesses. So in order to rest and restore -is stren&th throu&h the solitary prayer+ in the early "ornin& of ne't day+ -e left the people. -o/ever+ the people a&ain started to cro/d around Si"ons house+ and havin& discovered that ,esus /as not there+ started to loo$ for -i". 1eali#in& this+ Si"on and those /ith hi"+ i.e. ndre/+ ,ohn and ,a"es+ also started to loo$ for ,esus+ and /hen locatin& -i"+ as$ed -i" to co"e bac$ to to/n+ /here everybody /as /aitin& and loo$in& for -i". -o/ever+ the 0ord told the" that -e had to &o to other to/ns and settle"ents to preach+ *be"ause for this #ur#ose I have "ome forth*+ i.e. to spread the &ood ne/s for everyone. 0eavin& )apernau"+ ,esus traveled over /hole Galilee+ preachin& and /or$in& /onders. The ru"or of -i" spread far beyond the boundaries of Galilee+ across all Syria+ and the sic$ fro" distant lands /ere brou&ht to -i": fro" 3ecapolis+ fro" ,udea and ,erusale"+ fro" the other ban$ of ,ordanE and -e healed the". !any people follo/ed -i"+ listenin& to -is teachin&. The "er#o! i! the 8a2areth "y!a(o(ue %0u$e >?:>K-A:(. This event is described by Evan&elist 0u$e in the very be&innin& of the 0ords ser"on+ thou&h there is a short narrative before that9 *and news of Him went out through all the surrounding region. nd He taught in their synagogues, being glorified by all* %0u$e ?:>?->G(. Because of this+ as /ell fro" the narrative on this event it can be seen that the 0ord ca"e to 2a#areth lon& before the very be&innin& of -is public service ho/ one could have thou&ht+ but after "any "iracles+ perfor"ed by -i" in )apernau"+ about /hich it /as "entioned above. On the other hand+ Evan&elists !atthe/ and !ar$ as thou&h assi&n this event to the later period of ti"e. -o/ever+ such noted interpreters of the Gospel+ as Bishop %no/ Saint( Theophan the 1ecluse+ re&ard that the 0ords visit to 2a#areth+ about /hich is said by Saint !atthe/ in >A:GA-GH+ and Saint !ar$ in K:>-K+ differs fro" the visit+ described by Saint 0u$e. nd indeed+ /ith all the si"ilarities+ in these descriptions there are also seen the very substantial differences. In &eneral+ it "ust be said that it is al"ost i"possible to establish the rather accurate and indisputable chronolo&ical flo/ of the Gospels events+ for each Evan&elist had his o/n syste" of narratin&+ in concordance /ith the tas$ set+ and the e'act chronolo&y /as not the sub;ect of their "a;or care. -avin& entered the 2a#areth syna&o&ue+ the 0ord be&an to read that part of Isaiahs boo$+ /here the Prophet fro" the person of the arrived !essiah spea$s fi&uratively about the purpose of -is co"in&. Spea$in& throu&h the lips of the Prophet+ the !essiah states that -e /as sent by God to proclai" to all the be&&ars+ the poor and the "iserable that the 7in&do" of God is at hand for the" D the 7in&do" of love and "ercy. The ,e/s did not doubt that the prophecy referred to the !essiah+ therefore+ /hen the 0ord ,esus said+ *$oday this S"ri#ture is fulfilled in your hearing*+ there re"ained nothin& for the" but to ac$no/led&e -i" as the !essiah. nd indeed "any+ $no/in& and recallin& of the "iracles+ perfor"ed by -i"+ /ere ready to accept -i" as the !essiah. But a"on& those in the syna&o&ue+ there /ere undoubtedly those Scribes and Pharisees+ anta&onistically disposed to/ards the 0ord. They had the false understandin& of the co"in& !essiah as of the "i&hty+ thou&h earthly $in&+ the national leader of the ,e/ish people+

/ho /ould place all other nations under the ,e/ish rule+ and "a$e the Scribes and Pharisees+ as -is confidantes+ the heads of the authority. The 0ords teachin& of the $in&do" of the poor and penitent hearts /ere totally unacceptable for the". 0i$e/ise+ the rest of the"+ thou&h they /ere deli&hted by the 0ords ser"ons+ $ne/ -i" fro" -is childhood days as the son of a poor carpenter and therefore did not dare to ac$no/led&e -i" as the !essiah. They /ere ;ust a"a#ed /ith -is /isdo" and the "iracles that -e perfor"ed D instead of believin& in -i". Then the 0ord+ not /ishin& to resort to "iracles to prove -is 3ivine ori&in before the unbelievers+ "ade t/o e'a"ples fro" the ancient history about Prophets Eli;ah and Elisha+ visually e'plainin&+ that those present /ere not /orthy of those "iracles and si&ns+ /hich they /ere e'pectin&. -avin& heard such bitter truth and co"prehendin& fro" the /ords of ,esus+ 4ho" they /ere used to treat as their e5ual+ but not hi&her+ that -e puts the"+ the proud ,e/s+ lo/er than the heathens+ they *were filled with wrath*. They drove -i" out of the to/n and atte"pted to put -i" to death by thro/in& -i" off the "ountain on /hich their to/n /as situated+ but they /ere /ithdra/n fro" co""ittin& that cri"e+ by the po/er of God and *He went His way*. The 5eali!( o* the $eper %!ar$ >:?:-?GE 0u$e G:>@->K(. Saint !atthe/ also narrates about the healin& of the leper %H:>-?(+ and such an authoritative interpreter as Bishop Theophan+ finds this to be a special "iracle+ perfor"ed by the 0ord "uch later D after the ser"on on the "ount+ /hereas Saint 0u$e says that this occurred in the city. Of all the diseases "entioned in the Bible+ leprosy is the "ost fri&htful and repulsive. It appears on the body in blotches+ a$in to herpes D first on the face around the nose and eyes+ and then slo/ly spreads over the /hole body+ until it is covered /ith slou&hs. 4ith this+ the face s/ells+ the nose dries up and beco"es pointed+ the sense of s"ell totally disappears+ the s$in beco"es bro/n and crac$s+ the voice &ro/s hoarse+ the hair falls out+ the eyes beco"e /atery+ there be&in to for" "ali&nant ulcers that &ive off a stench+ fro" the disfi&ured bloated "outh flo/s fouls"ellin& spittle+ the ;oints of the ar"s and le&s &ro/ nu"b+ the /hole body beco"es decrepit. Thereupon+ fin&ernails start fallin& off+ as /ell as the fin&ers and the separate di&its+ until finally the death arrives to ter"inate the a&onies of the sufferer. Those born lepers live A: or ?: and so"eti"es G: years+ dra&&in& out their "iserable e'istence. !oses+ in the boo$ of 0eviticus %chap. >A(+ &ave the detailed directives concernin& those afflicted /ith leprosy. priest had to define and investi&ate the disease+ and re"ove the ill fro" the &eneral public for to avoid spreadin& the infection. The leper boldly violates the la/ that prohibits hi" co"in& close to the healthy people+ by approachin& the" /ith a deep conviction that a"on& the"+ there is the 0ord -i"self. -is re5uest about the healin& is as full of profound hu"ility+ as of belief in the "iraculous po/er of the 0ord. 4hile healin&+ the 0ord touched the sufferin& in order to sho/ that -e is not bound /ith any la/s+ forbiddin& the touchin& of a leper D that for the )lean there is nothin& unclean+ at the sa"e ti"e e'pressin& throu&h that &esture the feelin& of deep co"passion to/ards the "iserable. *I am willing: be "leansed*, D says the 0ord+ indicatin& -is 3ivine authority. -e tells the for"er leper to &o and sho/ hi"self to the priest+ i.e. to fulfill the 0a/ of !oses+ but not to tell anyone about the happened "iracle. The "ain reason /hy the 0ord forbad spreadin& the ne/s about -is "iracles+ can be seen in the hu"ility+ /ith /hich the Son of God de"eaned

-i"self. ssu"in& the fi&ure of a slave for our salvation+ -e did not /ant to /al$ the earth on a path of &lory %see ,ohn G:?>(+ especially+ if -is &lory of a /onder-/or$er could assist in stren&thenin& the unnecessary+ drea"y ideas about the !essiahs 7in&do" D the ideas /ith /hich -e fou&ht. The 0ord directs the healed leper to sho/ hi"self to the priest 6as a testi"ony to the"6 in the sense that+ the priest had to+ accordin& to the 0a/+ testify of the fact of bein& cured fro" leprosy and allo/ the ill to return to the society+ and as /ell to sho/ that the 0ord does not violate the 0a/+ but fulfils its de"ands. The 5eali!( o* a &aralytic i! 'aper!au# %!att. F:>-HE !ar$ @:>->@E 0u$e G:>9-@K(. !atthe/+ !ar$ and 0u$e are the three Evan&elists /ho har"oniously narrate about this "iracle. !oreover+ !ar$ na"es )apernau" as its location+ /hile !atthe/ states that the 0ord perfor"ed this "iracle+ havin& co"e *to His +wn "ity*+ )apernau"+ /hich beca"e /orthy of this callin& %as "entioned above(E Saint )hrysosto" testifies about this: *He was born in %ethlehem, brought u# in 6a7areth, but lived in Ca#ernaum*. The paralytic /as brou&ht to the 0ord on a bed+ and conse5uently+ could not "ove by hi"self. ,ud&in& by the description+ the actual na"e of the illness of such a type+ as it is narrated in the Gospel+ he suffered fro" the infir"ity that in todayOs ter"s is called paralysis. Saints !ar$ and 0u$e add that because of the "ass of people surroundin& )hrist inside the house+ those that had brou&ht the paralytic+ /ere unable to enter+ so they lo/ered hi" on his bed throu&h the te"porary roof over the courtyard. 3urin& the hot season+ te"porary roofs /ere erected over courtyards and /ere "ade out of plan$s+ leather or cloth and /ere bordered by the /alls of the houses /ith flat roofs+ "a$in& it 5uite easy to &et to the rooftop by the ladder. Only stron& faith could "ove those /ho brou&ht the paralytic to such a bold action. Seein& such faith+ and also the faith of the sufferin&+ /ho allo/ed hi"self to be lo/ered in such a ris$y "anner to the feet of ,esus+ the 0ord says to hi": *Son, be of good "heer, your sins are forgiven you*, D thus sho/in& the close connection bet/een his illness and his sins. ccordin& to the teachin&s of the 4ord of God+ illnesses appear as the result of sins %,ohn F:@( and are so"eti"es sent by God as a punish"ent for the" %> )or. G:A-G+ >>:A:(. Often+ the lin$ bet/een sic$ness and sin is 5uite evident+ for e'a"ple+ the illnesses fro" drun$enness and dissoluteness. That is /hy+ in order to cure the illness+ one first have to re"ove the sin+ &et it for&iven. pparently+ the paralytic sa/ hi"self as such a &reat sinner that he hardly hoped to be for&ivenE therefore+ the Savior encoura&ed hi" /ith such /ords9 *Son, be of good "heer0* Those Scribes and Pharisees+ /ho /ere present+ be&an to conde"n -i" in "ind for -is blasphe"y+ seein& in -is /ords the unla/ful appropriation of the authority+ /hich belon&ed only to God alone. The 0ord+ $no/in& /hat they /ere thin$in&+ let the" $no/ that their thou&hts /ere $no/n to -i" by sayin&: *&or whi"h is easier, to say, ?1our sins are forgiven you,) or to say, ? rise and wal!/)* )learly+ both the first and the second do re5uire the si"ilar 3ivine authority. *%ut that you may !now that the Son of 'an has #ower on earth to forgive sins* @ then He said to the #aralyti", * rise, ta!e u# your bed, and go to your house*. Saint )hrysosto" e'cellently e'plains the coherency of the speech: 6 s you cannot see the healin& of the soul+ /hile the healin& of the body is evident+ then I ;oin the last to the first+ /hich+ /hile bein& lo/er+ is "ore evident so that throu&h this to brin& belief in the hi&her+ the unseen6. *ollo/in& those 0ords /ords+ the "iracle of healin& confir"ed that )hrist+ endo/ed /ith the 3ivine po/er+ not in vain

said it to the leper: *1our sins are forgiven you*. !oreover+ it "ust not be thou&ht that the 0ord perfor"ed the "iracle only /ishin& to convince the Pharisees in -is 3ivine o"nipotence. That "iracle+ li$e all the others+ /as the act of -is 3ivine &oodness and "ercy. The sufferin& testified of his full recovery by carryin& the bed on /hich he /as brou&ht to the 0ord. The result of the "iracle /as that the people beca"e a"a#ed+ and praised the 0ord for &ivin& such po/er to hu"ansE i.e. evidently+ not only the Pharisees+ but also the co""on people did not believe in ,esus as the Son of God+ re&ardin& -i" as ;ust a hu"an. The 'alli!( o* 1atthe7 %!att. F:F->9E !ar$ @:>A-@@E 0u$e G:@9-AF(. This event is narrated by !atthe/ hi"self+ as /ell as by the t/o other Evan&elists D !ar$ and 0u$e. *urther"ore+ only !atthe/ calls hi"self /ith this na"e+ /hile the others call hi" as 0evi. 0eavin& the house after the "iraculous healin& of the leper+ the 0ord sa/ an individual sittin& on a toll-bar %place /here ta'es /ere collected(+ called !atthe/ or 0evi+ and said to hi": *&ollow 'e*. nd he instantly &ot up and follo/ed ,esus. It has to be added+ that the public overlords or toll collectors D to /hich belon&ed !atthe/ D /ere re&arded as the very sinful and /ere despised by the ,e/s+ because they &athered the dues for the benefit of the 1o"an authorities. !oreover+ the per"ission for such due &atherin&s they too$ fro" the 1o"an authorities+ and in their e'cessive cravin& for profit they collected fro" the people "ore than necessary+ earnin& the"selves the co""on hatred. Such /as the po/er of the 0ords /ords+ that the ta' collector+ a &reedy and /ealthy "an+ left everythin& and follo/ed -i" D One 4ho did not even have a place to rest -is head. But this also proves that the sinners+ reali#in& their sins and ready to &enuinely repent+ are closer to the -eavenly 7in&do" than the Pharisees+ proud /ith their false ri&hteousness. Gladdened by the 0ords callin&+ !atthe/ invited -i" and -is disciples to his house for so"e refresh"ent. ccordin& to the eastern custo"+ people invited for the lunch or dinner did not sit at a table+ but reclined on the special benches or divans arran&ed around a lo/ table+ puttin& their left elbo/ on the pillo/. Evidently+ the friends of !atthe/ and other publicans and sinners+ accordin& to The Pharisees+ ca"e there too+ reclinin& /ith the 0ord and -is disciples at the sa"e table. This &ave a chance to the Pharisees to conde"n the 0ord for ;oinin& the sinners. *Why does your $ea"her eat with ta5 "olle"tors and sinners/* D they addressed the 3isciples. Saint )hrysosto" e'plains these /ords li$e that: *$hey denigrate the $ea"her before His dis"i#les in the ho#e that they may be detra"ted from Him*+ thro/in& a shado/ on the 0ord as the One+ see$in& bad co"pany. *$hose who are well have no need of a #hysi"ian, but those who are si"!*+ D /as the 0ords reply to this slander. The "eanin& of these /ords is in that there is no need of the Savior in those /ho i"a&ine the"selves to be ri&hteous+ li$e the Pharisees+ but for those /ho are sinners. s thou&h the 0ord is sayin&: the place of a doctor is by the bed of the sic$+ /hile !y place is /ith those+ /ho ail /ith the reali#ation of their spiritual illness D and I a" /ith the"+ /ith the publicans and sinners+ ;ust as a doctor is /ith his patients. *%ut go and learn what this means* D adds the 0ord D /hich "eans: *I desire mer"y and not sa"rifi"e*. The Pharisees suppose that ri&hteousness is entailed in the brin&in& of sacrifices+ established by the la/. But at the sa"e ti"e+ they for&et Gods /ords+ said throu&h Prophet Isaiahs: *&or I desire mer"y and not sa"rifi"e: and the !nowledge of God more than burnt offerings* %-osea K:K(. The 0ord "eans

that the sacrificial offerin&s and all the for"al piety+ /ithout love for the nei&hbor+ /ithout the /or$s of "ercy+ are /orthless in Gods eyes. *I did not "ome to "all the righteous, but sinners, to re#entan"e*, or in other /ords+ the 0ord ca"e so that the sinners /ould repent and chan&e. -e ca"e to call for repentance those /ho hu"bly re&ard the"selves as sinners and as$ for Gods "ercy+ and not those /ho consider the"selves to be ri&hteous+ i"a&inin& that they have nothin& to repent about. Thou&h+ the 0ord ca"e to save everybody+ includin& those false ri&hteous individuals+ but until they leave their fantasy of bein& ri&hteous and ac$no/led&e the"selves as sinners+ callin& the" /ould be fruitless and their salvation i"possible. Bein& defeated in this+ the Pharisees transfer their accusations to the 0ords disciples. To the" ;oin the follo/ers of ,ohn the Baptist /ho+ as /e have "entioned before+ thou&ht their teacher to be hi&her than ,esus+ and /ere envious about -is constantly increasin& &lory. Saint ,ohn the Baptist /as fastin& strictly+ and naturally+ tau&ht his disciples to such strict fasts. pparently+ at that ti"e+ he /as already i"prisoned and his follo/ers increased the severity of their fast on that occasion. The Pharisees dre/ their attention to the fact that the disciples of ,esus do not follo/ such strictly established fasts+ and so ,ohns disciples as$ ,esus: *Why do we and the <harisees fast often, but your dis"i#les do not fast/* The 0ord ans/ers the" /ith the /ords of their o/n teacher: *Can the friends of the bridegroom mourn as long as the bridegroom is with them/ %ut the days will "ome when the bridegroom will be ta!en away from them, and then they will fast*. This "eans: after all+ your teacher called !e the Bride&roo" and hi"self D the friend of the bride&roo"+ /ho should be ;oyfulE that is /hy !y disciples+ bein& the sons of the of the bride&roo"s party+ are happy /hile I a" /ith the"+ and this happiness is inco"patible /ith a strict fast+ /hich is an e'pression of &rief and sorro/. 4hen the day co"es that they /ill be left alone in the /orld+ then they /ill fast. In "e"ory of these /ords of )hrist+ our holy )hurch established the Passion 4ee$ fast+ ad;acent to the Great 0ent fast+ and the fast on 4ednesdays and *ridays+ e'actly on those days+ /hen our Bride&roo" /as ta$en a/ay D the days of betrayal+ -is sufferin&s and death on the cross. Statin& that the ti"e for -is disciples to fast had not yet arrived+ the 0ord develops this thou&ht further in these /ords: *6o one #uts a #ie"e of unshrun! "loth on an old garment: for the #at"h #ulls away from the garment, and the tear is made worse. 6or do they #ut new wines into old wines!ins, or else the wines!ins brea!, the wine is s#illed, and the wines!ins are ruined. %ut they #ut new wine into new wines!ins, and both are #reserved*. ccordin& to Saint )hrysosto"s interpretation+ ne/ /ines$ins and ne/ /ine are the strict fast+ the strict de"ands in &eneral+ /hile old &ar"ent and old /ines$ins are the infir"ity and /ea$ness of -is disciples+ /ho are not yet ready to bear &reat e'ploits. The 0ord "eans the follo/in&: I find it is not correct ti"e for !e to i"pose the burden of strict life and ponderous co""and"ents upon !y disciples+ as they are still /ea$+ /hile they have not been re&enerated+ not re-born by the &race of the -oly Spirit. -ere+ the 0ord protects -is disciples fro" reproofs /ith &enuine fatherly love and condescension to/ards the".

The "eco!d &ascha

The 5eali!( o* a &aralytic at the "heep Gate &ool %,ohn G:>->K(. This event is narrated only by Saint ,ohn+ infor"in& us in his Gospel about the 0ords every feast day visit to ,erusale". s for this particular occasion+ it is not clear for /hich particular feast day the 0ord arrived to ,erusale"+ but "ore than li$ely+ it /as either Pascha or Pentecost. Only in this case+ it appears that the 0ords public service continued for three and a half years+ as the ancient )hurch thou&ht+ bein& &uided+ in particular+ by the chronolo&y of the fourth Gospel. Thus+ nearly half a year passed bet/een the 0ords Baptis" and the first !ascha+ described in the second chapter+ then a further year D before the second !ascha+ /hich is "entioned in the fifth chapter+ then one "ore year D before the third !ascha+ /hich is described in the si'th chapter+ and finally another+ the third+ year D up to the fourth !ascha+ before /hich our 0ord suffered. t the Sheeps Gate+ called so because the sacrificial ani"als /ere driven throu&h it to the te"ple+ or+ because beside it there /as the "ar$et /here those ani"als /ere sold+ on the northeastern side of the city /alls+ on the /ay throu&h the )edars flo/ into Gethse"ane and to/ards the !t. of Olives+ there /as a pool+ /hich /as called in ,e/ish D Bethesda+ /hich "eans 6the house of "ercy+6 or of Gods "ercy: the /ater for that pool /as &athered fro" a curative sprin&. ccordin& to the testi"ony of Evsevius+ already in the Gth century 3+ the pool had G porches. This healin& sprin& attracted "any people /ith different ail"ents. -o/ever+ this /as no ordinary healin& sprin&: it "anifested its curative po/er only at ti"es+ /hen Gods n&el descended and stirred up the /ater+ and then only that one that strai&ht after stirrin& up the /ater entered the pool+ could &et curedE evidently+ the /ater retained its healin& properties only for a short ti"e+ and then /as losin& the". -ere+ by the pool+ laid a paralytic /ho suffered for AH years and /ho had al"ost lost the hope for to be cured ever. !oreover+ as he e'plained to the 0ord+ not havin& an assistant+ he /as incapable of utili#in& the po/er of the "iraculous sprin&+ as he had no stren&th to "ove fast enou&h to i""erse hi"self into the /ater+ i""ediately after the /ater /as stirred up. -avin& "ercy on hi"+ the 0ord instantly cures the "iserable /ith only one /ord of -is: *,ise, ta!e u# your bed and wal!*. 4ith this+ the 0ord sho/ed the superiority of -is savin& &race over the Old Testa"ent "ethods. -o/ever+ as this /as Saturday+ the ,e/s+ under /hich na"e ,ohn the Baptist usually "eans the Pharisees+ Sadducees and ,e/ish elders+ hostile to/ards the 0ord ,esus )hrist+ instead of bein& happy for the "iserable+ /ho had been sufferin& for so "uch ti"e+ or be a"a#ed /ith the "iracle+ &ot annoyed /ith the fact that the for"er paralytic had the audacity to violate the co""and"ent about the tran5uility of the Sabbath+ /hile carryin& his bed+ and rebu$ed hi". -o/ever+ the cured paralytic+ not /ithout so"e effrontery+ be&an to ;ustify hi"self+ statin& that he is only carryin& out the orders of the One+ 4ho healed hi" and 4ho in his eyes+ had sufficient authority to release hi" fro" follo/in& those enou&h narro/-"inded re&ulations re&ardin& Saturday. 4ith the trace of conte"pt+ the ,e/s in5uire the for"er paralytic+ 4ho the Person+ that had the audacity to per"it hi" to violate the public re&ulations+ /as.

Blessed Theothilactus "a$es an interestin& re"ar$ concernin& this: 6-ere is the sense of the "aliceM They do not as$ 4ho cured hi"+ but 4ho ordered hi" to carry his bed. They are not interested in that+ /hich brin&s to a"a#e"ent+ but in that /hat is censured6. lthou&h they /ere not certain+ they "ost probably &uessed that the -ealer /as no one but the hated ,esus fro" 2a#areth+ and therefore did not /ant even to spea$ about the "iracle. The cured paralytic could not ans/er the"+ as he did not $no/ ,esus. Soon after/ards+ he "ost probably /ent to the te"ple in order to brin& a sacrifice to God+ in &ratitude for his healin&. -ere+ the 0ord "et hi" /ith the si&nificant /ords9 *See, you have been made well. Sin no more, lest a worse thing "ome u#on you*. *ro" these /ords+ it can be especially clearly seen that a sic$ness overta$es a person for his sins+ and the 0ord /arns the cured paralytic a&ainst repeatin& the sins+ so as not to be afflicted /ith the &reater punish"ent. 1eco&ni#in& his -ealer+ the for"er ill /ent and told the ,e/s about -i": of course+ not /ith any evil intention+ but ;ust to raise the authority of ,esus )hrist. This evo$ed a ne/ hatred attac$ of the ,e/s+ and they *sought to !ill Him, be"ause He had done these things on the Sabbath*. +! the /;uality o* the Father a!d the "o! %,ohn G:>9-?9(. ,esus responded to the ,e/s plans to $ill -i" for violatin& the Sabbath+ /ith the /ords: *'y &ather has been wor!ing until now, and I have been wor!ing*. These /ords contain )hrists testi"ony of -i"self+ as of the consubstantial Son of God. ll the further /ords only develop this basic thou&ht in the 0ords reply to the ,e/s+ only "ore /ishin& to $ill -i" for -e is callin& -i"self the Son of God: *'ost assuredly, I say to you, the Son "an do nothing of Himself, but what He sees the &ather do: for whatever He does, the Son also does in li!e manner*. *or -i"+ as the Son of God+ it is natural to follo/ the co""and"ents &iven to da" and his offsprin&+ but only follo/in& the e'a"ple of God the *ather. nd thou&h God the *ather rested on the seventh day+ it /as fro" the /or$s of creation and not fro" the /or$s of care. -avin& correctly interpreted the 0ords /ords that -e is teachin& about -is e5uality /ith God the *ather+ the ,e/s started to redouble their accusations that -e deserved the death penalty for violatin& the Sabbath and blasphe"y. In chapters >F-@:+ the teachin& about the unity of actions of the *ather and Son is revealed+ applicably to the ordinary assu"ptions of the son+ i"itatin& the father+ and the father lovin& his son and teachin& hi" to do his deeds. The /ords *$he Son "an do nothing of Himself* have nothin& of riuss heresy+ but only the fact+ as Saint )hrysosto" says+ that the Son does not do anythin& that is opposite to the *ather+ nothin& that is alien to -i"+ nothin& inco"patible+ contrary to -is /ill. * nd He will show Him greater wor!s than these, that you may marvel*, i.e. li$e the *ather+ the Son can not only heal the infir"+ but also raise the dead %>G:@>(. Initially+ the tal$ here is about the spiritual resurrection+ about the a/a$enin& of the spiritually dead to the truth+ holy life in God+ and then about the &eneral bodily resurrection+ and both of these resurrections have the ti&ht inner connection bet/een the"selves. The "ans perception of the true+ spiritual life is the be&innin& of his triu"ph over death. ,ust as a spiritual ail"ent can serve as the cause of death+ so the true spiritual life can lead to the eternal life+ con5uerin& death+ as unavoidable.

The 0ord ;oins the spiritual resurrection /ith -is other &reat /or$ D the ;ud&"ent. In the first place+ here is "eant the "oral ;ud&"ent in the present life+ /hich /ill unavoidably lead to the last+ &eneral 3read ,ud&"ent. )hrist appeared as the 0ife and 0i&ht into the spiritually dead+ steeped in the spiritual dar$ness /orld. Those /ho believed in -i"+ /ere resurrected to the ne/ life and beca"e the li&ht the"selvesE those /ho re;ected -i"+ re"ained in the spiritual death+ spiritual dar$ness. That is /hy the Son of Gods ;ud&"ent over the people continues throu&hout life+ and /ill finally conclude in the last 3read ,ud&"ent. In this /ay+ the fate of people eternally stays in the co"plete authority of the Son of God+ that is /hy it is necessary to honor -i" the sa"e /ay+ as the *ather+ for *He who does not honor the Son does not honor the &ather Who sent Him*. The verses @?-@F contain further depictions of the Son of Gods life-&ivin& activity. Obeyin& the Saviors /ords and faith in the fact -e /as sent+ is the "ain condition for acceptin& true life+ in /hich lies the pled&e also of the physical blessed i""ortality. The /ords: *shall not "ome into "ondemnation: but is #assed from death unto life* "ean: /ill not be sub;ected to ,ud&"ent. *$he hour is "oming, and now is, when the dead will hear the voi"e of the Son of God: and those who hear will live* D a&ain+ here is "eant the spiritual revival+ as a result of )hrists ser"on+ as the Son is the source of life+ &ranted to -i" by -is *ather %G:@K(. The Son also has the po/er to ;ud&e D that is /hy -e beca"e hu"an+ bein& the Son of God by nature %G:@9(. This authority of the Son of God as a ,ud&e /ill eventually be co"pleted /ith the &eneral resurrection and ;ust retribution %G:@H-@F(. This /ill be the ;ust ;ud&"ent+ for it /ill be the result of full a&ree"ent of the /ill of the ,ud&e /ith that of the -eavenly *ather %G:A:(. In verses A>-AF+ ,esus testifies /ith absolute decisiveness of -is 3ivine /orthiness. 4ith this+ -e refers to the evidence of ,ohn the Baptist+ /ho /as hi&hly respected by the ,e/s+ but to&ether /ith -e says that -e bears "ore testi"ony than ,ohn: this is the testi"ony of -is God the *ather+ the testi"ony of si&ns and "iracles that -is Son perfor"s accordin& to -is *athers order+ for they are included in the plan for the peoples salvation D /hich /as &iven to -i" by -is *ather for fulfill"ent. God the *ather testified about -is Son already at the "o"ent of -is baptis"+ thou&h -e &ave the &reater testi"ony about -i" as the !essiah+ throu&h the Prophets in the Old Testa"ent. But the ,e/s do not heed this Scripture+ because the 4ord of God had not ta$en root in their hearts+ and therefore is not there: they do not hear Gods voice or see -is face in the self-revelation in -is scriptures. *1ou sear"h the S"ri#tures, for in them you thin! you have eternal life: and these are they whi"h testify of 'e*. *urther on+ )hrist rebu$es the ,e/s for their disbelief+ tellin& the" that -e does not need &lorification fro" the"+ for -e does not see$ the &lory of the people+ but -e &rieves for the"+ because+ not believin& in -i" as in Gods !essen&er+ they reveal the lac$ of love to/ards God the *ather+ 4ho had sent -i". s they do not love God+ they do not accept )hrist that had co"e /ith -is co""and"ents D but /hen the other+ the false "essiah co"es+ /ith his self-styled teachin&s+ they /ill accept hi" even /ithout any si&ns. Since )hrists ti"es+ the ,e/s have had over K: such false "essiahs+ and the last one /ill be anti)hrist+ /ho" they /ill accept as their e'pected !essiah. The reason for their disbelief lies in that they see$ hu"an &lory+ and they /elco"e not the one+ /ho accuses the"+ if thou&h he had the ri&ht to do so+ but the one /ho &lorifies the"+ even /ithout any ri&ht to do that. In conclusion of -is speech+ the 0ord destroys the ,e/s last basis upon /hich they /ere buildin& their hopes. -e tells the" that their accuser at Gods ;ud&"ent /ill be none other than !oses+ in /ho" they trust D and he /ill accuse the" of disbelief in )hrist+ because he /rote about -i". -ere -e

supposes both the direct prophecies and pro"ises in the boo$s of !oses %Genesis A:>G+ >@:A+ ?F:>:E 3euter. >H:>G(+ and the /hole la/+ /hich /as a shado/ of the co"in& blessin&s in )hrists 7in&do" %-eb. >::>( and the tutor %the leader of children( in )hrist %Gal. A:@?(. The &lucki!( o* 'or!heads o! "aturday %!att. >@:>-HE !ar$ @:@A-@HE 0u$e K:>-G(. fter this+ ,esus left ,udea and /ent to Galilee. On the /ay bac$ to Galilee+ on a Saturday that Saint 0u$e calls the *se"ond Sabbath after the first*, i.e. the first Saturday after the second day of Pascha. The 0ord /as passin& /ith -is 3isciples throu&h the so/n fields. *eelin& hun&ry+ the disciples co""enced to pluc$ the corn+ rubbin& the" bet/een their pal"s and eatin& the &rain. This /as per"itted by the 0a/ of !oses+ forbiddin& only the use of scythes on a forei&n cornfield %3eut. @A:@G(. 1e&ardin& even this as a violation of the Sabbath+ the Pharisees did not "iss the opportunity to reproach the 0ord for allo/in& -is disciples to do this. In order to defend -is disciples fro" the censure+ the 0ord re"inds the Pharisees about the incident /ith 3avid+ as described in the first boo$ of 7in&s %@>st chapter(. *leein& fro" Saul+ 3avid ca"e to the city of priests+ 2ob+ and as$ed hi"elech the priest to &ive hi" G breads or /hatever he could find. The priest &ave hi" so"e bread that /as brou&ht as offerin&s and accordin& to the 0a/+ could only be eaten by priests. The efficacy of this e'a"ple is in the fact that if no one ;ud&ed 3avid+ /ho driven by hun&er /as eatin& that bread+ then the 0ords disciples do not deserve conde"nation for that in servin& God they so"eti"es do not have ti"e even to eat and bein& overta$en by hun&er on the Sabbath violated the peace of the Sabbath to such an uni"portant e'tent. Thereupon+ the 0ord reveals the source fro" /hich the un;ust conde"nation of the disciples e"anated: it is the erroneous understandin& of the de"ands of Gods la/. If The Pharisees understood that co"passionate love for a sufferer is &reater than the tradition and custo"+ they /ould not conde"n the innocent that pluc$ed cornheads in order to satisfy their hun&er. hu"an /as not created for the Sabbath+ but the Sabbath /as &iven to the hu"an for his benefitE that is /hy the "an hi"self and his preservation fro" death and e'haustion are "ore i"portant than the la/ of the Sabbath. The fact that the la/ does not appear to prohibit any type of activity+ can be seen fro" the fact that on the Sabbath+ the priests in the te"ple slau&hter the sacrificial ani"als+ s$in the"+ prepare the offerin&+ and burn the". nd they+ nevertheless+ are not &uilty in violatin& the Sabbath. But if the innocent servants of the te"ple are not &uilty in violatin& the Sabbath+ then the "ore innocent are the servants of the One+ 4ho is &reater than the te"ple and 4ho is the Lord of the Sa##ath+ possessin& the authority to abolish it+ ;ust as -e had established it. The 5eali!( o* the 1a! 7ith a )ithered 5a!d %!att. >@:F->?E !ar$ A:>-KE 0u$e K:K->>(. 4ith this healin& the 0ord a&ain aroused indi&nation of the Scribes and Pharisees that evidently acco"panied the 0ord every/here /ith the ai" of accusin& -i" of violatin& the 0a/ of !oses.

Posin& the 5uestion to the Pharisees: *What man is there among you who has one shee#, and if it falls into a #it on the Sabbath, will not lay hold of it and lift it out/* %!att. >@:>>(+ the 0ord sho/ed that in -is opinion+ the /or$s of "ercy are far "ore i"portant than the fulfillin& of the la/ about the peace of the Sabbath+ and that in &eneral+ for the sa$e of doin& &ood+ it is not only per"issible+ but necessary to interrupt this peace. The $ord Avoids Fa#e %!att. >@:>G-@>E !ar$ A:9->@(. fter leavin& the syna&o&ue /here the 0ord healed the "an /ith a /ithered hand+ -e /as follo/ed by "any people fro" Galilee+ ,udea and even fro" the ,ordanian and heathen countries. -e perfor"ed "any "iraculous healin&s+ thou&h prohibitin& tellin& about -i". Saint !atthe/ sees in this the fulfill"ent of Isaiahs prophecy about the Beloved Son of God %?@:>-?(. 8ndoubtedly+ in this prophecy /hich has to do /ith the !essiah+ the Prophet &lorifies the "ee$ness and hu"ility of )hrist. In citin& this prophecy+ Saint !atthe/ /ants to sho/ the ,e/s that their idea of the !essiah as of the earthly $in&-con5ueror+ /ho /ill e'alt the ,e/ish $in&do" and /ill rule /ith the out/ard splendor and &lory on the throne of 3avid are false+ and that the Prophets of the Old Testa"ent predicted the "ee$ and hu"ble !essiah+ 4hose 7in&do" /ill not be of this /orld+ but 4ho+ nevertheless+ /ill present the la/ to the heathens+ and on 4hose na"e /ill rely all the nations. 'hoosi!( the :isciples %!att. >::@-?E !ar$ A:>A->FE 0u$e K:>@->F(. -avin& spent the /hole ni&ht on the "ountain %in the opinion of the ancients+ on the !t. Tabor(+ in prayer+ /hich /as undoubtedly about the stren&thenin& of the )hurch -e had been establishin&+ the 0ord called -is disciples and chose the t/elve fro" the"+ so that they /ould be constantly /ith -i"+ and later+ /ould be able to testify about -i". They /ould be as thou&h leaders of the future t/elve tribes of 2e/ Israel. The fi&ure >@ has a deno"inative "eanin& in the -oly Scripture+ as a product of A and ?E three is the eternal non-created 3ivine Bein&+ and four D the nu"ber of the /orld+ of the four sides of the /orld. 6T/elve6 denotes the fillin& of the hu"an and the earthly /ith the 3ivine. The first three Evan&elists and the Boo$ of cts+ &ive us the na"es of all the t/elve postles. The re"ar$able thin& about this list is that every/here the postles are divided into A &roups of ? people each+ and to&ether /ith that in the head of every &roup are put the sa"e na"es+ and these &roups include the sa"e persons. These are the na"es of the postles: >( Si"on-Peter+ @( ndre/+ A( ,a"es+ ?( ,ohn+ G( Philip+ K( Bartholo"e/+ 9( Tho"as+ H( !atthe/+ F( ,a"es+ lthaeas son+ >:( 0ebbaeus %or Thaddeus+ as ,udas+ the son of ,a"es(+ >>( Si"on the )anaanite %or =ealot(+ >@( ,udas Iscariot. Evan&elist ,ohn calls Bartholo"e/+ 2athanael. 6)anaanite6 is the -ebre/ translation of the Gree$ /ord 3ealot, /hich "eans an ardent follo0er. 6=ealot6 /as the na"e used by the ,e/ish party+ #ealously battlin& for the independence of the ,e/ish state. The /ord 4scariot is co"posite+ "ade up of: is %"an( and cariot %the na"e of the city(. The very /ord apostle is the translation fro" Gree$+ and "eans a messenger, /hich corresponds to the desi&nation of those chosen D to

be sent for the ser"on. In order to have &reater success /ith their ser"ons+ the 0ord endo/ed the" /ith po/ers of healin& the sic$ and e'pulsin& the de"ons.

The "er#o! o! the 1ou!t

%!att. G-9 chaptersE 0u$e K:>@-?F(.

The full Ser"on on the !ount is narrated only by Evan&elist !atthe/. Saint 0u$e recounts the
Ser"on in the abrid&ed version+ the e'cerpts of /hich are encountered in his entire Gospel. The Ser"on on the !ount is re"ar$able+ because it e"bodies the essence of the Evan&elic teachin&. 2ot far fro" the sea of Gennesaret+ bet/een )apernau" and Tiberias+ up to this day they sho/ the 6"ount of beatitudes6+ fro" /hich+ due to the &reat nu"ber of people+ the 0ord &ave -is Ser"on on the !ount. Proud of bein& chosen and un/illin& to accept their loss of autono"y+ the ,e/ish people be&an to drea" of such a !essiah+ /ho /ould free the" fro" the forei&n do"ination+ /ould ta$e ven&eance on all their ene"ies+ rule the" and con5uer for the" all the people on earth+ /hile the ,e/s /ould receive the fairytale-li$e /ellbein&: -e /ill co""and the sea to e'pel all its pearls and other treasures+ clothe the" in purple robes and feed the" /ith "anna+ even "ore s/eeter than that sent to the" in the /ilderness. 4ith such false /ishes of the earthly blessin&s+ /hich the !essiah /ould &ive the"+ the ,e/s surrounded ,esus in the e'pectation that -e /as about to declare -i"self the 7in& of Israel+ and there /ould arrive that blessed+ anticipated by the" era. They assu"ed that the end of their sufferin& and hu"iliation /as at hand+ and fro" that point on they /ould be happy and blessed. The Beatitudes %!att. >::@-?E !ar$ A:>A->FE 0u$e K:>@->F(. In response to these thou&hts and feelin&s+ the 0ord reveals to the ,e/s -is evan&elical teachin& about the beatitudes %blessin&s(+ shatterin& their fallacy at its core. -e teaches the" the sa"e -e said to 2icode"us: that in order to create Gods 7in&do" on earth+ that lost by the people paradise+ it is essential that /e should be reborn spiritually+ and throu&h this prepare for ourselves the blessin&s of eternal life in the -eavenly 7in&do". The first step to/ards this is to reali#e our spiritual poverty+ our sin and insi&nificance+ to be hu"ble. That is /hy: *%lessed are the #oor in s#irit, for theirs is the 8ingdom of Heaven* %!at. G:A(. Blessed are they+ /ho in seein& and reali#in& their sins+ /hich are i"pedin& their entry into this 7in&do"+ /eep+ because then they have the opportunity to reconcile the"selves /ith their consciences and be co"forted. Those /eepin& over their sins reach such inner state of tran5uility that they beco"e incapable of bein& an&ry /ith anyone D they beco"e "ee$. Indeed+ the "ee$ )hristians have inherited the earth+ /hich /as previously ruled by the heathens. They also /ill inherit the earth in the co"in& life+ /hich /ill arise after the destruction of this perishable /orld+ *new earth* %E'odus @K:>AE 1ev. @>:>(. *%lessed are those who hunger and thirst for righteousness, for they shall be filled* %!at. G:K(+ i.e. those /ho fulfill Gods /ill in everythin&+ /ill attain that ri&hteousness and

Gods e'culpation+ /hich &ives the &enuine yearnin& to live accordin& to Gods /ill. !erciful God de"ands "ercy fro" people Q the virtue+ /hich is attained by those &enuinely strivin& to live accordin& to -is /ill. *or that reason: *%lessed are the mer"iful, for they shall obtain mer"y* %!at. G:9(+ and on the contrary: *&or 2udgment is without mer"y to the one who has shown no mer"y* %,a"es @:>A(. The &enuine /or$s of benevolence cleanse the hu"an heart of all ini5uities+ and the 6pure in heart6 /ill *see God* %!at. G:H( /ith their spiritual eyes. Those /ho see God+ strive to rese"ble -i"+ i"itate -is Son+ /ho had reconciled the "an /ith God and brou&ht peace+ i.e. tran5uility to the hu"an soul. Those seein& God abhor hostility and conse5uently beco"e peace"a$ers+ strivin& to instate peace every/here. That is /hy they are blessed for *they shall be "alled sons of God* %!at. G:F(. Those+ havin& achieved such a hi&h spiritual level+ should be prepared for this sinful /orld+ the /orld that *lies under the sway of the wi"!ed one* %> ,ohn G:>F(+ /ill hate the" for Gods truth+ the bearers of /hich they are. They /ill be denounced and vilified by it+ and persecuted in all the /ays for their fidelity to the 0ord ,esus )hrist and -is 3ivine teachin&. Those /ho /ould endure "uch in the na"e of )hrist here+ can e'pect &reat re/ards in -eaven %!at. G:>@(. These nine 2e/ Testa"ent co""and"ents+ /hich are called the Commandments of %lessedness, present the"selves as thou&h the /hole Gospel in the abrid&ed for". Their characteristic differences fro" the Old Testa"ent Ten )o""and"ents are: the Old Testa"ent e'a"ines the "ans out/ard actions and applies strict bans in the definitive for"+ /hereas the 2e/ Testa"ent spea$s "ore about the inner disposition of the "ans soul+ e'poundin& not de"ands but only conditions+ /ith observance of /hich the eternal ;oy is reachable. Evan&elist 0u$e "a$es the teachin&s of Saint !atthe/ on beatitudes "ore co"plete. -e cites the /ords of ,esus )hrist that contain a /arnin& to those /ho see happiness only in the deli&ht /ith the earthly blessin&s: *%ut woe to you who are ri"h, for you have re"eived your "onsolation* %0u$e K:@?( D says the 0ord+ co"parin& to the" those poor in spirit. -ere of course+ are "eant not si"ply those that possess so"e type of earthly /elfare+ but those /ho rely on it+ proud+ hau&hty+ those /ho treat the others /ith conte"pt. *Woe to you who are full, for you shall hunger* %0u$e K:@G( D in co"parison to those /ho *hunger and thirst after righteousness*, because these people are not see$in& Gods truth but are satisfied /ith their o/n false beliefs. *Woe to you who laugh now, for you shall mourn and wee#* %0u$e K:@G( D here+ the reference is "ade to the careless people+ li&ht-heartedly treatin& their sinful life+ /hich is bein& seared. The /orld+ steeped in the evil+ loves those /ho indul&e it+ those /ho live in sin+ that is /hy: *Woe to you when all men s#ea! well of you* %0u$e K:@K(+ for this is the si&n of the unfortunate "oral state. The $i(ht o* the )orld *urther on+ the 0ord states that all -is follo/ers /ho fulfill -is directives /ill be called the *salt of the earth* %!at. G:>A(. Salt preserves food fro" spoila&e+ "a$es it sound and pleasant to the taste: si"ilarly+ the )hristians should preserve the /orld fro" the spiritual spoila&e and contribute to "a$in& it sound. Salt co""unicates its properties to any "atter it co"es into a contact /ithE si"ilarly+ the )hristians should report )hrists Spirit to all that are not yet )hristian. Salt does not chan&e the essence or out/ard appearance of the substance in /hich it dissolves+ but only adds taste to itE si"ilarly+ the )hristianity does not brin& about any type of

out/ard fracture in the "an or hu"an society+ but ennobles the hu"an soul and throu&h it transfor"s his /hole life+ &ivin& it the uni5ue+ )hristian character. *If the salt loses its flavour, how shall it be seasoned/* %!at. G:>A(. Indeed+ in the east+ there is a type of salt that loses its taste under the influence of hu"idity+ the /ind and sun. It is i"possible to restore the taste of such salt: si"ilarly+ those /ho once tasted the subli"e co""unication /ith the -oly Spirit and subse5uently fell into an unfor&ivable sin+ are incapable of transfor"in& spiritually /ithout Gods special help. The light of the 0orld is essentially our 0ord ,esus )hrist+ but because the believers in -i" absorb this li&ht and reflect it into the /orld+ they too appear to be 6the li&ht of the /orld6. Such are the postles and their successors+ /hose desi&nation is to shine /ith )hrists li&ht: the pastors of the holy )hurch. They have to live in such a /ay+ so that in seein& their &ood deeds+ people /ould praise God. 4ishin& to sho/ -is attitude to/ards the Old Testa"ent+ the 0ord at the outset cal"s the ,e/s #eal about the 0a/+ e"phasi#in& that -e ca"e not to violate but to fulfill it. Indeed+ )hrist ca"e to earth so that the entire Old Testa"ent 4ord of God /ould be fulfilled in -i"+ to reveal+ fulfill and confir" the /hole po/er of the 0a/ and the Prophets+ to sho/ the true spirit and "eanin& of the Old Testa"ent. 6-o/ did -e fulfill the 0a/I6 D as$s the blessed Theothilactus. D *irst+ /ith the fact that -e fulfilled all that /as foretold about -i" by the Prophets. -e fulfilled all the co""and"ents of the 0a/+ for -e co""itted no ini5uities and there /as no flattery in -is /ords. -e fulfilled the 0a/ as /ell in that -e co"pleted it+ havin& perfectly /ritten that /hich /as only a shado/ in the 0a/6. -e &ave a full and deep understandin& of all the Old Testa"ent co""and"ents+ preachin& about the insufficiency of the out/ard and for"al sub"issiveness to the 0a/ alone. *&or assuredly, I say to you, till heaven and earth #ass away, one 2ot %the s"allest letter in the ,e/ish alphabet( or one tittle will by no means #ass from the law till all is fulfilled* %!at G:>H( D says the 0ord+ e"phasi#in& that even the s"allest in Gods la/ shall not re"ain unfulfilled. The Pharisees divided the co""and"ents into the "a;or and 6"inor6 ones D and did not thin$ the violation of the latter+ assi&nin& there the co""and"ents re&ardin& love+ "ercy and ;ustice+ to be a sin. *Whoever therefore brea!s one of the least of these "ommandments, and tea"hes men so, shall be "alled least in the 8ingdom of Heaven*. ccordin& to the 5uality of the Gree$ e'pression+ shall be "alled the least+ "eans D /ill be re;ected and /ill not enter the 7in&do" of -eaven. The ri&hteousness of the Scribes and Pharisees is characteri#ed by their out/ard fulfill"ent of the de"ands and prescriptions of the 0a/+ and /ith that+ "ainly of the trivial ones: and therefore+ this ri&hteousness co-e'isted in their hearts /ith conceit+ arro&ance+ /ithout the spirit of hu"ility and "ee$ love+ and /as out/ard and hypocriticalE behind this "as$+ there could nest various vices and passions+ in /hich )hrist repeatedly and vi&orously accused the". &ainst such out/ard+ false ri&hteousness the 0ord /arned -is successors. T7o 1easures o* 9i(hteous!ess ll alon& the Gth chapter+ co""encin& /ith the @>st verse+ Saint !atthe/ narrates about ho/ the 0ord testifies+ in /hat specifically -e ca"e to co"plete the Old Testa"ent la/: -e teaches the deeper and "ore spiritual understandin& and fulfill"ent of the Old Testa"ent co""and"ents. It is not enou&h not to $ill a person physicallyE one should not $ill hi" "orally by &ettin& an&ry

/ith hi" needlessly: *Whoever is angry with his brother without a "ause shall be in danger of the 2udgment. nd whoever says to his brother, 2)aca2 %an e"pty person(+ shall be in danger of the "oun"il %,e/ish supre"e court(. %ut whoever says, 25ou fool62 shall be in danger of hell fire* %!at. G:@@(. -ere+ accordin& to the ,e/ish understandin&+ the various de&rees of an&er at the nei&hbor are indicated. The ordinary city court dealt /ith lesser felonies than the Great Sanhedrin D the hi&hest court+ situated in ,erusale" and "ade up of 9@ "e"bers+ presided by a hi&h priest. To call so"eone 2raca2 "eant to e'press ones scorn to hi"+ /hile to say to so"eone 25ou fool2 "eant to e'press to the nei&hbor the e'tre"e conte"pt or re;ection: not only a foolish /as called by this na"e+ but also an indecent+ sha"eless individual. The punish"ent for such e'cessive an&er /as 6the Gehenna fire6 %this /as the na"e &iven to the valley of -inno"+ situated to the south-/est of ,erusale"+ /here the unri&hteous $in&s carried out the repu&nant rituals to the &od !oloch+ by leadin& the children throu&h the fire and brin&in& infants as sacrifices %@ 7in&s >K:AE @ )hron. @H:A(. fter these idolatrous practices ceased+ the valley beca"e the sub;ect of horror and revulsion. They be&an to carry there all types of i"purities and cadavers+ left /ithout a burial+ fro" ,erusale"E so"eti"es+ the e'ecutions /ere conducted thereE the air in that valley /as so infected that continuous fires /ere "aintained in order to clear it. )onse5uently+ the fri&htenin& and repulsive area+ na"ed as the 6valley of fire6+ be&an to serve as an e'a"ple of the eternal sufferin& of sinners. The )hristian "ee$ness and love to/ards the nei&hbor should spread not only over not bein& an&ry /ith anyone+ but also not evo$in& any an&er a&ainst oneself fro" the nei&hbor+ possessin& the un$ind feelin&. This interferes /ith prayin& /ith the clean conscience+ conse5uently+ it is necessary to "a$e peace /ith your brother before the prayer. In the 1o"an court proceedin&s+ /here the lender had the ri&ht to forcibly brin& his debtor to court+ our offended brother is called our rival+ /ith /ho" /e "ust "a$e up /hile /e are 6on the road6 of this earthly life+ so that he does not &ive us out to ,ud&e-God and /e /ould not &et the deserved retribution. Thus+ postle Paul hastened the offender to "a$e peace /ith the offended+ sayin&: *.o not let the sun go down on your wrath* %Ephes. ?:@K(. 0i$e/ise+ it is insufficient to fulfill Gods 9th )o""and"ent purely out/ardly: 6Thou shalt not co""it adulteryM6 by &uardin& oneself fro" sin ;ust physically. The 0ord teaches that not only actions but also thou&hts+ inner desire or a cravin& loo$ at a /o"an D is already a trans&ression. Saint thanasius the Great states: 6 "an co""its adultery in his heart /hen he is /illin& to fulfill his desire+ but is i"peded by place+ ti"e or fear of the la/6. 2ot every &lance at a /o"an is a sin D but a &lance /ith the desire to co""it the sin of adultery. In such cases+ it is necessary to sho/ total decisiveness to curb the te"ptation+ not sparin& even the "ost precious possession+ /hich for the "an are the parts of his body: an eye or a hand. In this instance+ both an eye and a hand are sho/n by the 0ord as a sy"bol of all that precious to us+ /hich /e "ust sacrifice in order to deracinate the passion and avoid sinnin&. In connection /ith this+ the 0ord forbids a husband to divorce his /ife+ *e5"e#t se5ual immorality*+ i.e. if she had been found in adultery. The Old Testa"ent la/ of !oses %3eut. @?:>@( per"its a husband to divorce his /ife+ &ivin& her a certificate of divorce as a /ritten testi"ony that she /as his /ife and that he is releasin& her fro" hi" for a certain reason. In those days+ the position of a /o"an /as very hard.

In !ar$s Gospel+ the 0ord states that the per"ission to divorce /ith the /ife /as &iven to the ,e/s by !oses 6because of hardness of the heart6+ althou&h at the be&innin&+ it /as: *What God has 2oined together, let no man se#arate* %!ar$ >::F(. "arria&e can brea$ up only in the case of adultery of one of the spouses. -o/ever+ if *whoever divor"es his wife for any reason e5"e#t se5ual immorality "auses her to "ommit adultery: and whoever marries a woman who is divor"ed "ommits adultery* %!at. G:A@(. The la/ of the Old Testa"ent forbids the use of Gods na"e in vo/s in the trifle "atters+ especially in lies. The third co""and"ent of Gods la/ forbids the use of -is na"e casually and any li&ht-"inded approach to a vo/ /ith Gods na"e. The conte"porary to the 0ord ,esus )hrist ,e/s+ /ishin& to fulfill this co""and"ent in the literal sense+ instead s/ore by heaven and earth+ by ,erusale"+ their heads+ and conse5uently+ althou&h not "entionin& -is na"e in vain+ still s/ore by -i" in vain+ and in lies. These are the types of vo/s that the 0ord ,esus )hrist forbids+ for absolutely everythin& /as created by GodE and to s/ear by -is creation is to s/ear by the )reator+ and to s/ear in a lie is the sa"e as to violate the sanctity of the vo/. )hristian should be so "uch honest and ri&hteous that he /ould be believed after his personal /ord alone+ /ithout any s/earin&. -o/ever+ this does not forbid &ivin& the la/ful oaths or vo/s in the i"portant "atters. 4hen the hi&h priest e'clai"ed: *I #ut 1ou under oath by the living God*, the 0ord ,esus )hrist -i"self confir"ed the oath in ;ud&"ent /hen -e replied: *It is as you said*+ for such /as the for" of the ;udicial oath by the ,e/s %!at. @K:KA-K?(. nd postle Paul s/ears+ by callin& God to be the /itness to his /ords %1o". >:FE @ )or. >:@A+ @:>9E Gal. >:@: and others(. E"pty and li&ht-"inded vo/s are forbidden. In the Old Testa"ent+ the practice of ven&eance /as so /idespread+ that it had to be so"eho/ curbed+ and that did the Old Testa"ent la/. -o/ever /ith -is ne/ la/+ )hrist totally forbids ven&eance in any for"+ preachin& love for the ene"ies. t the sa"e ti"e+ the state"ent *not to resist an evil #erson* %!at. G:AF( "ust not be understood in the sense of non-opposin& the evil D as 0eo Tolstoy and the si"ilar to hi" false teachers do. The 0ord forbids to revolt a&ainst the "an /ho had inflicted evil+ /ith the response of an&er+ but to/ards every type of evil+ as it is+ a )hristian "ust be totally unco"pro"isin& and "ust fi&ht /ith the evil /ith all the "eans at his disposal+ not per"ittin& it to enter his o/n heart under any &uise. One should not understand the /ords: 6But /hoever slaps you on your ri&ht chee$+ turn the other also to hi"6 %!at. G:AF( in the literal sense+ for /e $no/ that durin& the hi&h priest nnass interro&ation+ )hrist -i"self reacted co"pletely differently /hen -e /as slapped on the chee$ by one of servants %,ohn >H:@@-@A(. 4hat is prohibited is the evil feelin& of ven&eance+ but not the stru&&le /ith the evil. nd not only those doin& evil+ but also our offenders+ /e "ust try to chan&e+ about /hat there is the direct co""and"ent fro" the 0ord in the Gospel of !atthe/ %>H:>G->H(. Nuibblin& is prohibited and instead+ the satisfaction of the needs of your nei&hbor is prescribed: *Give to him who as!s you, and from him who wants to borrow from you do not turn away*. By itself+ this co""and"ent e'cludes those situations /here help to that as$in& for it /ill not be beneficial but detri"entalE &enuine )hristian love to/ards the nei&hbor+ for e'a"ple+ /ill not allo/ a $iller to pic$ up a $nife+ or+ /ill not allo/ a person to access the poison to co""it suicide. The Old Testa"ent does not have the co""and"ent 6-ate thy nei&hborM6 yet evidently the ,e/s e'tracted it fro" the co""and"ent about love to/ards the nei&hbor+ for they treated as neigh#ors those+ /ho /as close to the" in faith+ ori&in or by "utual favors. 4hereas the rest+

i.e. people of other faiths+ stran&ers or those /ho have e'hibited so"e type of ani"osity+ /ere treated as enemies+ and love for the" /as supposed to be inappropriate. But )hrist decreed so: ;ust li$e our -eavenly *ather+ a stran&er to the feelin&s of an&er and hatred to/ards anyone+ loves everyone+ even those bad and unri&hteous+ as -is O/n sons D so /e+ desirin& to be the /orthy sons of the -eavenly *ather+ should love everyone+ even our ene"ies. The 0ord /ishes that in the "oral sense+ -is follo/ers should be hi&her than the heathens and ,e/s. Essentially+ their love to/ards the others+ is based on self-centeredness. On the contrary+ love for the sa$e of God+ for the sa$e of Gods co""and"ents is /orthy of a re/ard. But love throu&h the natural inclination or for the sa$e of obtainin& reco"pense+ is un/orthy and cannot deserve anythin&. Thus+ in ascendin& hi&her and hi&her the ladder of the )hristian co"pleteness+ a )hristian /ill eventually reach the hi&hest and "ost difficult level D i"possible to reach for the not revived person D love for the ene"ies+ /ith /hich the 0ord concludes the first part of -is Ser"on on the !ount. nd /ishin& to sho/ ho/ the fulfill"ent of this co""and"ent brin&s the /ea$ and i"perfect "an closer to God+ -e ascertains that the ideal for a )hristian is D God: *%e #erfe"t, 2ust as your &ather in Heaven* %!at. G:?H(. This is co"pletely coincides /ith Gods plan+ e'pressed /ith the creation of the "an: * nd God said, (et us ma!e man in +ur image, after +ur li!eness* %Gen. >:@K(. The divine holiness is unattainable for us+ /hich is /hy here /e have the ine5uality bet/een God and us. -o/ever+ here is "eant the inner li$eness+ the &radual advance"ent of the hu"an soul to/ards its Pri"al I"a&e /ith the help of the &race. The 1ai! Task is to &lease God @. The second part of the Ser"on on the !ount+ narrated in the Kth chapter of the Gospel of !atthe/+ e'pounds the 0ords teachin&s on "ercy+ prayers and fast+ and also the e'hortation for the "an to strive to/ards the "ain &oal in life D Gods 7in&do". -avin& /arned -is disciples /hat they have to+ and /hat they shouldnt+ in order to reach the blessedness+ the 0ord /ent over to the 5uestion+ ho/ e'actly they are to fulfill that+ /hat -e had co""anded. 2o /or$s of "ercy+ either /orshippin& of God D in particular fasts and prayers D should not be perfor"ed to sho/ off+ for the sa$e of fa"e a"on& the people+ because in this case+ our only re/ard /ould be this public acclai". .ain&lory+ li$e a "oth+ devours all &ood deeds+ that is /hy it is better to perfor" the" secretly+ so as not to be deprived of our re/ard fro" the -eavenly *ather. 2aturally+ one should &ive al"s+ but this has to be done /ithout the ai" of turnin& attention to oneself+ see$in& the praise fro" the people. It is not forbidden to pray in church - only to pray to sho/ off intentionally. ccordin& to the Saint )hrysosto"s thou&ht+ one can pray in the roo" alone+ led by vain&lory+ but then 6the closed doors /ill not brin& any benefit6. .erbosity in prayer is interpreted as the heathens opinion of prayer+ as of a spell+ /hich+ /hen repeated "any ti"es+ can produce a result. 4e pray not because God does not $no/ our needs+ but only for to cleanse our heart and beco"e /orthy of -is "ercy+ havin& entered /ith our spirit into the inner co""unication /ith -i". This co""unication /ith God is the ob;ective of prayer+ the attain"ent of /hich is not reliant on the 5uantity of the pronounced /ords. )ensurin& verbosity+ the 0ord at the sa"e ti"e co""ands to pray /ith no ceasin&+ teachin& that one has to al/ays pray and not to faint %0u$e >H:>(+ -i"self spendin& the ni&hts in prayer. prayer "ust have sense: /e "ust turn to God /ith such re5uests that are /orthy of -i"+ the fulfill"ent of /hich /ill be savin& for us. Teachin& us to pray this /ay+ the 0ord &ives+ as a "odel+ the prayer *+ur &ather* D for /hich it received the na"e of the Lords !rayer.

The &rayer <+ur Father< This prayer in no /ay e'cludes other prayers D the 0ord -i"self used other prayers %,ohn >9(. )allin& God our *ather+ /e ac$no/led&e ourselves -is children+ and in relation to one another D brothers and /e pray not only for ourselves+ but also fro" everybody+ fro" the entire hu"anity. 8tterin& the /ords *Who art in the Heavens*, /e separate ourselves fro" everythin& earthly and ascend /ith the "ind and heart into the celestial /orld. *Hallowed be $hy name* "eans: 0et <our 2a"e be holy for all people+ let all people &lorify <our 2a"e in /ord and deed. *$hy 8ingdom "ome* D i.e. that the 7in&do" of the !essiah )hrist+ about /hich the ,e/s /ere drea"in&+ is incorrect+ concernin& the visuali#ation of this 7in&do"E but here /e also pray so that the 0ord /ould rule in the souls of all people+ and after this te"porary earthly life+ "a$e us /orthy of the eternal and blessed life+ in co""union /ith -i". *$hy will be done on earth, as it is in Heaven* D let everythin& occur accordin& to the ever-&ood and ever-/ise /ill of God+ and let us hu"ans fulfill -is /ill on earth ;ust as /illin&ly+ as do the n&els in -eaven. *Give us this day our daily bread* D "eans+ &ive us today all that is essential for our bodyE /hat /ill happen /ith us to"orro/+ /e do not $no/ and /e need only the thin&s of 6this day6 D i.e. the daily+ necessary to support our e'istence. * nd forgive us our debts, as we forgive our debtors* D Saint 0u$e in his Gospel %>>:?( clarifies these /ords so: * nd forgive us our sins*. The sins are our debts+ because in not sinnin&+ /e do not fulfill /hat is re5uired of us+ and beco"e indebted to/ards God and people. 8nder debts+ one should understand all that &ood /e could have done+ but /e did not D because of our la#iness or e&otis". Thus+ the understandin& of the /ord debts is /ider than the notion of sins+ as of the direct violations of the "oral la/. The appeal for the for&iveness of debts /ith the special force su&&ests us the necessity to for&ive all the offences co""itted a&ainst us by our nei&hbor+ for not for&ivin& the others+ /e have no ri&ht to as$ God to for&ive our debts for -i"+ and /e do not dare to utter the /ords of the 0ords Prayer. * nd do not lead us into tem#tation* D here /e are as$in& God to protect us fro" the do/nfall+ if the trial of our "oral forces is inevitable and necessary. *%ut deliver us from the evil one* D fro" every type of the evil and its cause D the devil. The prayer ends /ith the conviction: that /hat has been re5uested+ /ill be fulfilled+ because everythin& in this /orld belon&s to God: the eternal 7in&do"+ the infinite po/er and &lory. In translation fro" ,e/ish+ the /ord * men* "eans *$hus, indeed, truly, let it be*. It /as said by those prayin& in the syna&o&ues D in confir"ation of the prayer+ said by the elder. The 0ords teachin& on fastin&+ /hich also had to be fulfilled for God and not for the public acclai"+ clearly testifies of ho/ /ron& those /ho say the 0ord did not prescribe fastin& to -is follo/ers are. In fastin&+ one should not chan&e his out/ard appearance+ so as not to attract attention to hi"self+ but appear before people the sa"e as usual: it /as co""on in the East that after a bath the body /as rubbed /ith oil+ especially the headE ho/ever the Pharisees+ durin& fasts+ did not /ash and did not co"b or oil their hair. This attracted the &eneral attention to their unusual appearances+ and that is /hat the 0ord censured. The /ter!al Treasure

*ro" the >Fth verse of the Kth chapter+ Saint !atthe/ describes in his Gospel ho/ the 0ord teaches us to see$+ first of all+ Gods 7in&do" and not to be distracted fro" this pursuit by other concerns D not to /orry about accu"ulatin& the earthly+ "a$eshift treasures+ /hich are easily e'posed to spoila&e and disinte&ration. The person havin& such a treasure continually thin$s of it+ desires and feels itE that is /hy a )hristian+ /ho needs to have his heart belon&in& to -eaven+ should not be aspired by the earthly accu"ulation+ but strive for ac5uirin& the -eavenly treasures+ /hich are virtues. Therefore+ it is necessary to &uard the heart li$e the apple of our eye. 4e "ust protect our heart fro" the earthly vices+ so that it re"ains chaste and /ould not stop bein& our bearer of the spiritual+ -eavenly li&ht+ ;ust as the eyes are our bearer of the physical li&ht. The one+ /ho intends to serve God and !a""on %!a""on is a Syrian deityE the protector of the earthly /ealth+ the personification of the earthly treasures( si"ultaneously+ is li$e a servant tryin& to please t/o "asters that have contrastin&+ al"ost opposite+ characters and "a$in& the different+ as /ell opposin&+ de"andsE and in this situation *he will hate the one or love the other, or else he will be loyal to one and des#ise the other* %!at. K:@?(. The 0ord leads us to/ards the heavenly and eternal+ /hile the /ealth D to/ards the earthly and physical. That is /hy in order to avoid such duality+ /hich interferes /ith the "atter of eternal salvation+ it is essential to avoid e'cessive+ needless+ an'ious and oppressive concerns about food+ drin$s and clothin& D those an'ieties that devour all our ti"e and attention+ and distract us fro" the concerns about the salvation of our souls. fter all+ if God cares so of the un/ise creatures+ &ivin& food for birds and adornin& the flo/ers in the fields+ "oreover+ -e /ill not leave the "an+ havin& created hi" in -is si"ilarity and called to be the inheritor of -is 7in&do"+ /ithout all the necessary. Our /hole life is in Gods hands and does not depend on our efforts: as an e'a"ple+ can /e ourselves increase our hei&ht by even one inchI t the sa"e ti"e+ this in no /ay "eans that /e have to put our concerns aside and plun&e ourselves in idleness D ;ust as so"e heretics interpreted this part of the Ser"on on the !ount. 0abor /as co""anded to the hu"an by God already in Paradise+ before his do/nfall %Gen. @:>G(+ /hich /as confir"ed ane/ /hen da" /as driven out of Paradise %A:>F(. It is not the labor that is critici#ed+ but the e'cessive and onerous concern about the future+ about the ne't day+ /hich is not in our po/er and till /hich one still has to live. 4hat is indicated is the de&ree of values: *%ut see! first the 8ingdom of God and His righteousness*, for /hich the 0ord -i"self /ill re/ard us /ith -is personal concern+ so that /e /ill have everythin& necessary for our earthly life. Therefore+ thou&hts about these thin&s should not torture or oppress us li$e they do the unbelievin& heathens. This part of the Ser"on on the !ount %!at. K:@G-A?( presents to us the "arvelous picture of Gods Providence+ ta$in& care of -is creations. *$herefore do not worry about tomorrow, for tomorrow will worry about its own things* D this "eans that the ne't day is not in our po/er for us to /orry about+ for /e do not even $no/ /hat it /ill brin&: perhaps such cares that /e did not and do not even thin$ about. :o 8ot ,ud(e A. The third part of the Ser"on on the !ount+ contained in the 9th chapter of the Gospel of !atthe/+ teaches us not to ;ud&e our nei&hbor+ protect the holy thin&s fro" desecration+ about steadfastness in prayer+ about the /ide and narro/ paths of life+ about false prophets+ about true and false /isdo".

*Judge not that you be not 2udged* D Evan&elist 0u$e conveys these /ords li$e this: *Judge not, and you shall not be 2udged* %K:A9(. It is not the opinion of a person that is forbidden+ but /udging hi" in the sense of &ossipin&+ /hich "ainly+ co"e out fro" conceited and i"pure i"pulses D fro" vain&lory+ prideE /hat is forbidden is slander+ bad-"outhin&+ "alicious conde"nation of others dra/bac$s+ /hich e"anate fro" the feelin& of hatred and "alevolence to/ards the nei&hbor. If in &eneral+ any opinion of the nei&hbor and his actions /as forbidden+ then the 0ord /ould not have said: *.o not give what is holy to the dogs: nor "ast your #earls before swine* %!at. 9:K(E and the )hristian /ould not be able to fulfill their responsibility D to e'pose and enli&hten the sinners+ /hich is decreed by the 0ord -i"self in the Gospel of !atthe/+ chapter >H+ verses >G->9.4hat is forbidden+ is "alicious feelin&+ spitefulness+ but not the appreciation itself of the actions of a nei&hbor. Because not noticin& the evil+ /e /ould also easily start treatin& the &ood /ith indifference+ and subse5uently lose our feelin&s of differentiation bet/een the &ood and evil. This is /hat Saint )hrysosto" says about it: 6If so"ebody is co""ittin& adultery+ surely I have the ri&ht to say to hi" that adultery is the evil+ and surely I have the ri&ht to correct the profli&ate. )orrect hi" D not as an ene"y+ sub;ectin& hi" to punish"ent D but as a doctor+ offerin& hi" a "edicine. <ou need to enli&hten+ but not reproach and denounceE not accuse but la"entE not to attac$ /ith pride but correct /ith love6 %3iscourse @A(. )hrist forbids reproachin& people for their deficiencies+ not noticin& the o/n faults+ /hich possibly are &reater than theirs. Of course+ this does not apply to the civil court+ /hat so"e false teachers are tryin& to sho/+ or to the &eneral appreciation of the "ans actions. The 0ord /as tal$in& about the conceited Pharisees+ /ho treated other people /ith "erciless ;ud&"ent+ re&ardin& only the"selves as bein& ri&hteous. I""ediately after+ the 0ord /arns -is disciples about preachin& -is teachin&s D this true pearl D to those people /ho li$e do&s or s/ine+ are incapable of appreciatin& it because of their e'tre"e petrifaction in the evil and /ho+ deeply entrenched in depravity+ vices and evil deeds+ treat every type of the &ood /ith bitterness and hatred. "tead*ast!ess i! &rayer *urther on+ it is said: * s!, and it will be given to you* as the 0ord teaches steadfastness+ patience and fervency in prayer. &enuine )hristian+ recallin& the 0ords directive: *See! first the 8ingdom of God and His righteousness* /ill not start to pursue &ainin& anythin& har"ful to the souls salvation+ therefore he should be convinced that as the ans/er to the one /ho prays fervently+ as the 0ord pro"ised+ it /ill be given and it 0ill #e opened to hi". Evan&elist !atthe/ states: *1our &ather, who is in Heaven give you good things to those who as! Him0*E /hile Saint 0u$e elucidates+ /hich specific blessin&s one should and need to as$ for+ throu&h the /ords: *1our Heavenly &ather give the Holy S#irit to those who as! Him*. father /ill not &ive so"ethin& har"ful to his son. That is /hy the 0ord /ill &ive the "an only that /hich is truly a blessin& to hi". In concludin& -is directions+ concernin& our relationship /ith the others+ the 0ord pronounces the rule that they call golden: *$herefore, whatever you want men to do to you, do also to them*. This rule contains *$he law and the <ro#hets* %!at. 9:>@(+ for love for the others is the reflection of love for God+ ;ust as love for the brothers is the reflection of love to/ards parents.

The 8arro7 &ath )hrist /arns that to follo/ -is co""and"ents is not that easy+ because *diffi"ult is the way that leads to life* and the *gate narrow* %!at. 9:>?(+ but they lead into the eternal and blessed life+ /hile the path that is /ide and spacious and attractive to those /ho disli$e stru&&lin& /ith their sinful passions+ leads to death. About the False &rophets t the end of -is Ser"on on the !ount+ the 0ord /arns the faithful a&ainst the false prophets+ co"parin& the" /ith /olves in sheeps clothin&. The 6do&s and 6s/ine6 about /hich the 0ord ;ust spo$e are not as dan&erous to the faithful as the false prophets+ because their ini5uitous lifestyle is obvious and /ould only repulse fro" the". The false prophets pass off the lies as truth and their o/n rules of life as those of God. One has to be very perceptive and /ise+ in order to reali#e /hat spiritual dan&er they represent. Such co"parison of the false prophets /ith /olves+ pretendin& to be sheep+ /as very convincin& for the ,e/s+ /hich listened to )hrist+ because over the period of "any centuries+ these people tolerated "any disasters+ co"in& fro" the false prophets. On the bac$&round of the false prophets+ the virtues of the true Prophets /ere especially evident. The &enuine Prophets differed in their non-covetousness+ obedience to God+ fearless e'posure of peoples sins+ deep hu"ility+ love+ self-discipline and chaste life. Their ai" /as to attract people to/ards Gods 7in&do"+ and they /ere the constructive and unitin& ele"ent in the lives of their people. lthou&h these &enuine Prophets /ere often re;ected by the &eneral "ass of their conte"poraries+ and persecuted by the people /ho /ere the head of the authority+ their actions cleansed the society+ enlivened the best sons of the ,e/ish people for the virtuous life D in other /ords+ led the" to/ards the divine &lory. Such /ere the fruits+ brou&ht by the activity of the true Prophets+ /hich a"a#ed the follo/in& &enerations of the faithful ,e/s. They recalled /ith &ratitude such Prophets as !oses+ Sa"uel+ 3avid+ Eli;ah+ Isaiah+ ,ere"iah+ 3aniel and the others. The false prophets+ /ho /ere not fe/+ pursued co"pletely different ai"s and had the other "anner of actin&. voidin& the e'posure of sins+ they s$illfully flattered people+ and that secured their success a"on& the co""on "ass of people and the "ercy of those /ith the earthly po/er. Pro"isin& prosperity+ they lulled the conscience of the people+ /hat in turn led to the societal "oral decay. 4hile the true Prophets /ere doin& everythin& for the &ood and unity of Gods 7in&do"+ the false prophets sou&ht the personal &lory and benefits. They /ere not re;ectin& per;urin& the true prophets and persecuted the". In the final run+ their activity contributed to the nationOs ruin. Such /ere the spiritual and social results of the false prophets activity. But the 5uic$-ripenin& &lory of these false prophets soon rotted 5uic$er than their "ortal bodies+ and the follo/in& &eneration of ,e/s recalled /ith sha"e+ ho/ their ancestors sub"itted the"selves to this deceit %Saint ,ere"iah the Prophet+ in his 60a"entations+6 bitterly co"plains about the false prophets that ruined the ,e/ish people+ see 0a"entations ?:>A(. 3urin& the periods of the spiritual decline+ /hen God sent -is true Prophets so that they "ay direct the ,e/s to/ards the true path+ si"ultaneously+ a &reat nu"ber of the false prophets used to appear in their "idst. Thus+ for e'a"ple+ there /as especially a &reat nu"ber of the"

preachin& fro" the Hth to the Kth century B)+ /hen the Israelite and ,udean $in&do"s /ere destroyed+ and later D on the eve of the destruction of ,erusale"+ in the seventies of our era. In accordance /ith )hrists and the postles predictions+ before the end of the /orld+ there /ill co"e "any false prophets+ so"e of /ho" /ill even /or$ astonishin& /onders and si&ns in nature %of course+ the false ones( %!at. @?:>>-@?E @ Pet. @:>>E @ Thes. @:F(. In the 2e/ Testa"ent ti"e+ ;ust li$e in the days of the Old Testa"ent+ the false prophets caused "uch har" to the )hurch. In the Old Testa"ent ti"e D by lullin& the peoples conscience+ they accelerated the process of "oral decay+ and in conte"porary days D by leadin& people a/ay fro" the truth and i"plantin& heresies+ they tore the branches off the tree of Gods 7in&do". The conte"porary abundance of every type of sects and 6deno"inations+6 is undoubtedly+ the fruit of the "odern false prophets. ll sects sooner or later disappear and others sprout in their place. Only the true )hurch of )hrist /ill re"ain till the end of the /orld. bout the future of the false teachin&s+ )hrist said that: *Dvery #lant whi"h 'y Heavenly &ather has not #lanted will be u#rooted* %!at. >G:>A(. It has to be e'plained+ that it /ould be an e'a&&eration and strained interpretation to assi&n every conte"porary pastor or non-Orthodo' preacher to the false prophets. fter all+ a"on& the reli&ious "inisters of different faiths+ undoubtedly are "any &enuinely faithful+ deeply selfless and decent people. They belon& to one or another branch of the )hristianity+ not accordin& to the ob;ective choice but throu&h inheritance. On the other hand+ the false prophets are precisely the founders of the non-Orthodo' reli&ious flo/s. The "odern television 6/onder-/or$ers+6 e'alted de"ons e'orcists and vain preachers that represent the"selves Gods elects+ and all those that have converted reli&ion into the personal "oney-"a$in& enterprise+ can be called the false prophets. In -is Ser"on on the !ount+ the 0ord /arns -is follo/ers a&ainst the false prophets+ teachin& the" not to trust their out/ard attraction and elo5uence but to pay attention to the 6fruits6 of their activities: * good tree "annot bear bad fruit, nor "an a bad tree bear good fruit*. The ter" 6bad fruit6 should not necessarily be understood as sins or abo"inable deeds+ /hich the false prophets s$illfully conceal. The har"ful fruits of the false prophets labors+ co""on to all of the"+ are pride and 0renching people a0ay from %ods 7ingdom. false prophet is unable to conceal his pride fro" the sensitive heart of a believer. One Saint co""ented that the devil could sho/ the for" of any virtue+ e'cept one D humility. ,ust as the /olfs teeth beco"e visible fro" under the sheeps s$in+ so does pride e"er&e in the /ords+ &estures and &a#e of a false prophet. The see$in& popularity false teachers love to perfor"+ in front of the lar&e a"ount of public+ 6healin&s6 or 6e'orcis"6+ to stri$e their audience /ith bold thou&hts+ and evo$e e'cite"ent fro" the public. ll their sho/s end /ith the lar&e collections of "oney. -o/ distant this cheap pathos and boldness is fro" the "ee$ and hu"ble i"a&e of the Savior and -is postlesM *urther on+ the 0ord re"inds of the false prophets references to -is "iracles: *'any will say to 'e in that day, ?(ord, (ord, have we not #ro#hesied in 1our name, "ast out demons in 1our name, and done many wonders in 1our name/)* 4hat /onders are they tal$in& aboutI )an a false prophet /or$ /ondersI 2oM But the 0ord sends -is help accordin& to the faith of the as$in&+ and not throu&h the "erit of the individual that pro;ects hi"self as a /onder-/or$er. The

false prophets attributed to the"selves those deeds that the 0ord perfor"ed throu&h -is co"passion to/ards people. It is also possible that the false prophets+ in their self-delusion+ i"a&ined that they /or$ed /onders. ny/ay+ on the *inal ,ud&"ent 3ay+ the 0ord /ill re;ect the"+ pronouncin&9 *I never !new you: de#art from 'e, you who #ra"ti"e lawlessness0* Thus+ althou&h the false prophets /ea$en the )hurch in /renchin& careless sheep fro" It+ the faithful children of the )hurch should not be e"barrassed by the lac$ of Its "e"bers and the see"in& /ea$ness of the true )hurch+ because the 0ord prefers the s"all nu"ber of people that safe&uard the truth+ to the lar&e nu"ber of "is&uided individuals D *.o not fear, little flo"!, for it is your &ather)s good #leasure to give you the 8ingdom* and pro"ises to the faithful -is 3ivine protection fro" the spiritual /olves+ sayin&: * nd I give them eternal life, and they shall never #erish: neither shall anyone snat"h them out of 'y hand* %0u$e >@:A@+ ,ohn >::@H(. Thus+ you can distin&uish the false prophets by their lives and deeds. The follo/in& /ords of the 0ord+ are tar&eted as if a&ainst the conte"porary sectarians+ /ho preach the "ans ;ustification throu&h faith alone+ /ithout &ood deeds9 *6ot everyone who says to 'e, ?(ord, (ord,) shall enter the 8ingdom of Heaven, but he who does the will of 'y &ather in Heaven* %!at. 9:@>(. This clearly sho/s that only the faith in the 0ord ,esus )hrist is insufficient+ but /hat is also needed is the life that is consistent 0ith faith+ i.e. the fulfillin& of )hrists co""and"ents+ &ood deeds. In the initial sta&es of the )hristianity preachin&+ there /ere indeed "any+ /ho /or$ed /onders /ith )hrists 2a"e+ even ,udas received such po/er /ith the t/elve postles on an e5ual basis. -o/ever+ this does not save+ if the "an does not care about the fulfillin& of Gods co""and"ents. In conclusion of -is Ser"on on the !ount+ the 0ord repeats this thou&ht: the one+ /ho hears the 0ords /ords and does not fulfill the"+ does not do &ood deeds+ is li$e a person that builds his house on the sandE /hile a person that fulfils )hrists co""and"ents in reality+ is li$e a person that had built his house on the roc$. Such a co"parison /as close+ and therefore understandable for the ,e/s+ for in Palestine the fre5uent torrential rains+ acco"panied by the stor"s that s/ept a/ay the houses+ built on the sandy soil+ /ere a nor"al pheno"enon. Only those that fulfill )hrists co""and"ents /ill be able to /ithstand in the hour of trial+ ali$e to the stor"s of intense te"ptations.+ Those /ho do not fulfill these co""and"ents+ easily fall into despair and perish+ denyin& )hristE that is /hy our )hurch as$s in the cants to affir" us on 6-is roc$ of co""and"ents6. Evan&elist !atthe/ concludes his narration about the Ser"on on the !ount /ith the testi"ony about ho/ the people /ere a"a#ed /ith this ne/ teachin&+ because the 0ord tau&ht as One havin& authority and not li$e the Scribes and Pharisees. In the "ain+ the Pharisees teachin&s consisted of trivialities+ of useless verbia&e and contentious /ordsE /hile the teachin&s of ,esus )hrist /ere plain and elevated because -e spo$e fro" -i"self personally+ as the Son of God: * nd I say to you>* D one clearly feels -is 3ivine authority and po/er in these /ords. The 5eali!( o* the $eper %!at. H:>-?(

fter the Ser"on+ /hen the 0ord ,esus )hrist ca"e do/n fro" the "ountain+ a &reat "ultitude of people follo/ed -i"E they /ere undoubtedly very "uch struc$. nd as it happened once before+ here a&ain %about /hat Evan&elists !ar$ >:?:-?G+ and 0u$e G:>@->K narrate( -e /as approached by a leper+ /ho /as pleadin& to be cured fro" this terrible disease. 2eedless to say+ this /as far fro" bein& a sin&le case of curin& lepers+ ta$in& into account "any "iraculous healin&s+ /hich the 0ord perfor"ed durin& the period of -is service to the people. It is also not surprisin& that this case is very si"ilar to the firstE it is not surprisin& either+ that the 0ord directed to the cured leper to co"e to a priest so that he+ in accordance /ith the 0a/ of !oses+ /ould officially testify about the fact of healin&. 4ithout that+ the for"er leper /ould not be able to return to the society of the healthy people+ as everybody /ould avoid hi" and be scared of hi"+ $no/in& that he had the dreadful and conta&ious leprosy. So"e interpreters suppose that if the cured leper had not &one to ,erusale" to the priest strai&ht then+ but /ould spread the ne/s of the /onder happened to hi" every/here+ then that infor"ation /ould have reached ,erusale" before his arrival. Then the priests that treated the 0ord /ith ani"osity /ould start to assert that the as if cured leper /as never ill. The 5eali!( o* the 'aper!au# 'e!turio!-s "erva!t %!at. H:G->A( *ollo/in& this+ the 0ord /ent to )apernau" /here+ once a&ain+ -e perfor"ed the "iracle of distant healin& of the 1o"an centurions servant+ /ho /as+ as it see"s+ in the head of the local &arrison of >:: soldiers. So"e of the cities in Palestine+ under the authority of the 1o"an E"pire+ /ere &uarded by the "ilitary &arrisons of 1o"ans stationed there for protection. lthou&h the centurion /as a heathen by birth+ he /as disposed to/ards the ,e/ish reli&ion+ the testi"ony of /hat is the syna&o&ue built by hi". ccordin& to Saint !atthe/+ his servant suffered &reatly /ith the paralysis+ /hile accordin& to Saint 0u$e D /ho tells about this case in "ore detail - states that he even /as close to death. Initially+ the centurion sent the ,e/ish elders /ith a re5uest to co"e and heal his servant. Thereupon+ he sent his friends and finally D as Saint !atthe/ /rites D he hi"self /ent out to "eet the 0ord+ 4ho /as approachin& his house. -is /ords: *(ord, do not trouble yourself, for I am not worthy that 1ou should enter under my roof. $herefore I did not even thin! myself worthy to "ome to 1ou. %ut say the word, and my servant will be healed* %0u$e >:K-9( sound so unusual for a heathen in ter"s of faith and hu"ility+ that the 0ord D as both the Evan&elists tell D 6"arveled6 and considered it necessary to e"phasi#e before those that /ere present+ that -e did not find such faith even a"on& the representatives of Gods chosen people D the Israelites. *urther on+ as Saint !atthe/ alone tells+ the 0ord refutes the ,e/s opinion that only they can be the "e"bers of the !essiahs 7in&do". -e also foretells that "any of the heathens 6fro" the east and /est6 D to&ether /ith the Old Testa"ent forefathers D /ill be found /orthy to inherit this 7in&do"+ /hile at the sa"e ti"e+ the 6sons of the 7in&do"6+ i.e. the ,e/s+ /ill be cast do/n into the absolute dar$ness+ /here *there will be wee#ing and gnashing of teeth* %!at. H:>@( for their disbelief in the arrived !essiah. s in "any of the 0ords sayin&s and parables+ the 7in&do" of -eaven is presented as a supper+ or feast+ at /hich %in the East( people did not sit but reclined. The &uests /ho did so"ethin& /ron&+ /ere led out of the ban5uet roo"+ /here

/as the supper+ into the outside %absolute( dar$ness+ into the cold+ opposite to the /ar" and li&ht roo" D /here the driven out &nashed their teeth fro" cold and sorro/E this i"a&e+ understandable to everyone+ /as ta$en to &ive the "ore visual presentation of the eternal tor"ent of sinners in hell. The faith and hu"ility of the centurion /ere instantly re/arded+ as soon as the 0ord pronounced: *Go your way: and as you have believed, so let it be done for you* %!at. H:>A(. The 9esurrectio! o* the 8ai! )ido7-s "o! %0u$e 9:>>->9(. Only Evan&elist 0u$e describes this event+ connectin& it /ith ,ohn the Baptists subse5uent dispatch of his follo/ers to ,esus )hrist. The 0ord traveled fro" )apernau" to the to/n called 2ain+ /hich /as located close to the southern border of Galilee+ on the northern side of the "ount !inor -er"on+ in the for"er territory of the Issachar tribe. pparently+ 2ain %pleasant( received its na"e fro" its location in the "a&nificent and rich /ith &ra#in&-&rounds territory of the Esdraelon valley. The 0ord /as acco"panied /ith -is disciples and a "ultitude of people. In ancient ti"es+ the cities /ere rin&ed by the solid /alls for their protection a&ainst the ene"ies+ so that one could enter and e'it the city only throu&h one &ate. nd here at such a city &ate+ the 0ord ca"e across the funeral processionE a deceased youth+ the only son of a /ido/+ /as bein& carried out of the city. Seein& the depressed by &rief /o"an+ the 0ord had "ercy on her. -e said: *.o not wee#* and touched the open coffin /here the youth laid+ &ivin& by that the si&n for the procession to stop+ and resurrected the youth /ith the /ords: *1oung man, I say to you, arise*. Everybody beca"e &ripped /ith fear+ still none of those /ho sa/ the /onder did not ac$no/led&e ,esus as the 4onder-4or$er !essiah+ re&ardin& -i" as a 6&reat prophet6+ and this opinion spread throu&hout the /hole ,udea and its suburbs. The 1esse!(ers o* ,oh! the Baptist %!at. >>:@->FE 0u$e 9:>H-AG(. Saint ,ohn the Baptist could not doubt the 3ivinity of the 0ord ,esus )hrist %see ,ohn >:A@-A?(. 2evertheless+ findin& hi"self in a dun&eon+ he sends t/o of his disciples to ,esus )hrist /ith the 5uestion: * re 1ou the Coming +ne, or do we loo! for another/* %!at. >>:AE 0u$e 9:>F(. ,ohn did not need an ans/er to this 5uestion+ but his disciples did+ because in hearin& "uch about the /onders of the 0ord+ they /ere baffled+ /hy -e does not openly proclai" -i"self the !essiah+ if -e /as the One indeed. -o/ever+ the 0ord does not &ive a direct ans/er+ because for the ,e/s+ the na"e of the !essiah /as associated /ith the aspirations of the earthly &lory and splendor. Only the one+ /hose soul had been cleansed by )hrists teachin&s of everythin& earthly+ /as /orthy to listen and $no/ that ,esus /as indeed !essiah-)hrist. That is /hy instead of a direct ans/er+ the 0ord cites Isaiahs prophecy %AG:@-K(+ directin& ,ohns disciples attention to -is /onders as to the proof of -is 3ivine 1epresentation+ addin&: * nd blessed is he who is not offended be"ause of 'e* %!at. >>:KE 0u$e 9:@A(+ or in other /ords: *%lessed is he

who does not doubt in 'e, seeing 'y humble a##earan"e*. nd so that people did not thin$ that ,ohn hi"self doubted the &reatness of the 0ord+ after the departure of ,ohns disciples+ the 0ord be&an to spea$ of ,ohns hi&h /orthiness and "inistry as the hi&hest of all the prophets: * ssuredly, I say to you, among those born of women there has not risen one greater than John the %a#tist* %!at. >>:>>E 0u$e 9:@H(+ D these /ords indicate the superiority of the )hristianity over the hi&hest Old Testa"ent ri&hteousness. * nd from the days of John the %a#tist until now the 8ingdom of Heaven suffers violen"e, and the violent ta!e it by for"e. &or all the #ro#hets and the law #ro#hesied until John* %!at. >>:>@>A(. -ere+ )hrists )hurch of the 2e/ Testa"ent is placed opposite to the la/ and the Prophets+ i.e. the Old Testa"ent )hurch. 4ith ,ohn D standin& on the border of both the Testa"ents D the Old Testa"ent havin& only a te"porary+ preparatory "eanin&+ ended+ and )hrists 7in&do"+ into /hich enters anybody /ho /as ta$in& pains+ opened. Based on the prophecies of !alachi %?:G(+ undoubtedly concernin& )hrists Second )o"in&+ the ,e/s /ere e'pectin& the appearance of Eli;ah before the !essiahs co"in&. But !alachi prophesied only of an n&el+ /ho /ill prepare the /ay for the 0ord %A:>(. The n&el+ foretellin& =achariah about the birth of ,ohn+ said: *He will also go before him in the s#irit and #ower of Dli2ah* %0u$e >:>9(E but he /ould not be Eli;ah hi"self. ,ohn hi"self responded in the ne&ative to the 5uestion as to /hether he /as Eli;ah. The "eanin& of the 0ords /ords: * nd if you are willing to re"eive it, he is Dli2ah who is to "ome* %!at. >>:>?( is such: if you understand !alachis prophecy on the co"in& of Eli;ah before that of the !essiah in the literal sense+ then $no/ that the one /ho had to appear before the !essiah+ has arrived: this is ,ohnE pay particular attention to !y testi"ony about ,ohn and *He who has ears to hear, let him hear0* %!at. >>:>G(. In statin& *%ut to what shall I li!en this generation/* %!at. >>:>KE 0u$e 9:A>(+ the 0ord "eans the Scribes and Pharisees. 0i$e capricious and /illful children+ they can never be satisfied by their friends. To the"+ the Pharisees and Scribes that /ere a/aitin& the !essiah as the &reat $in&-con5ueror+ the &reat faster ,ohn D callin& the" to/ards la"entation and contrition about their sins D could not please the": si"ilarly+ they could not be convinced by ,esus )hrist -i"self+ 4ho+ opposite to ,ohn+ did not refuse to share -is "eal /ith sinners in the hope of savin& the". The 0ords /ords: *wisdom is 2ustified by her "hildren* %!at. >>:>FE 0u$e 9:AG( are e'cellently interpreted by Blessed Theothylactus: 64hen+ )hrist says+ neither ,ohns life nor !ine pleases you+ and you re;ect all paths for salvation+ then I D Gods Great 4isdo" D turn out to be ri&ht+ not before the Pharisees+ but before !y children.6 These 6children of /isdo"6 D the co""on ,e/ish people+ repentin& publicans and sinners+ /ho believed in )hrist and accepted -is 3ivine teachin& /ith all their heartE they are the ones /ho 6;ustified6 God and -is /isdo"+ i.e. sho/ed that the 0ord had arran&ed the salvation of the people correctly and /isely. nd e'actly to the" /as revealed the /isdo" of God+ inaccessible to the proud Pharisees. /3posi!( the 'ities o* Galilee %!at. >>:@:-A:E 0u$e >::>A->K and @>R@@( It is /ith the sincere sorro/ that the 0ord pronounces 6/oe6 to the cities of )hora#in %to the north of )apernau"( and Bethsaida %to the east of it( for not repentin&+ even thou&h they /itnessed "any /onders "ade by )hrist. The 0ord co"pares these cities /ith the heathen Tyre

and Sidon of nei&hborin& Phoenicia+ confir"in& that the situation of the latter+ on the 3ay of 0ast ,ud&"ent+ /ill be better than that of the ,e/s+ /ho /ere &iven the opportunity for salvation+ but /ho did not /ant to repent li$e after ,onahs ser"on repented 2ineveh: dressed in a coarse &ar"ent+ "ade of abrasive hair %/hich inflicted pain to the body(+ seated on ashes and sprin$lin& ashes on the head as a si&n of deep contrition. The 0ord also predicts the destruction of )apernau"+ for its conse5uential pride and as a conse5uence of its internal fortuity and prosperity. The 0ord co"pares )apernau" /ith the Gree$ cities of Sodo" and Go"orrah+ destroyed by God for indecency /ith a rain of sulphur and fire. Indeed+ Gods punish"ent fell on all these cities soon after: the 1o"ans destroyed the" to their foundations+ as /ell as ,erusale" in the sa"e /ar. Proud /ith their i"a&ined /isdo" and $no/led&e of the -oly Scripture+ the Pharisees and Scribes did not understand the 0ord ,esus )hrist and -is teachin&s because of their spiritual blindness. nd the 0ord praises -is -eavenly *ather that the truth of -is teachin&s /hile concealed fro" the 6/ise and the prudent6+ turned out to be open to 6the babies6+ i.e. si"ple and artless people+ li$e the postles and -is closest disciples and follo/ers+ /ho sensed not /ith their "inds but /ith their hearts that ,esus /as truly the !essiah-)hrist. * ll things have been delivered to 'e by 'y &ather* %!at. >>:@9E 0u$e >::@@( D the 0ord said+ "eanin& the follo/in&: everythin& had been placed under -is authority: the corporeal /orld+ /hich is seen+ and the spiritual /orld+ the invisible D both &iven to -i" not as to the Son of God+ 4ho al/ays has such authority+ but as to -u"an God and the Savior of the people+ so that -e could turn all this over to "an$ind salvation. * nd no one !nows the Son e5"e#t the &ather. 6or does anyone !now the &ather e5"e#t the Son, and the one to whom the Son wills to reveal to Him* %!at. >>:@9E 0u$e >::@@( D these /ords of the 0ord "ean that nobody can co"prehend all the &reatness and &oodness of the Son+ as /ell as the &reatness and &oodness of the *ather. Only the Son+ /ithin -i"self+ reveals the *ather to those /ho co"e to -i"+ /hile -e in -is turn+ bec$ons for everyone to co"e to -i": *Come to 'e, all you who labor and are heavy laden* %i.e. e'hausted fro" the fussy and fruitless labors under the pressure of sinful passions+ e"anatin& fro" pride and vanity(+ *and I will give you rest* %i.e. I /ill &ive you peace fro" these passions( %!at. >>:@H(. In offerin& to ta$e up -is 6yo$e6+ the 0ord "eans the yo$e of the Gospel la/+ co"parin& it to the yo$e of passions: *$a!e 'y yo!e u#on you and learn from 'e, for I am gentle and lowly in heart* %!at. >>:@F(+ *&or 'y yo!e is easy and 'y burden is light* %!at. >>:A:(. The 0ord -i"self &ives stren&th in the for" of &oodness of the -oly Spirit to bear -is burden+ and by the Personal e'a"ple inspires us to carry -is yo$e. For(ivi!( the "i!*ul )o#a! i! the 5ouse o* "i#o! the &harisee %0u$e 9:AK-G:(. One Pharisee+ called Si"on+ /ho see"ed to be nurturin& love for the 0ord+ althou&h not havin& the fir" belief in -i"+ invited the 0ord for a "eal+ in order that "aybe+ plun&in& into -is speech and teachin&+ to enter into the closer association /ith -i". The /o"an+ $no/n throu&hout the to/n as a &reat sinner+ entered une'pectedly+ and havin& stopped hu"bly behind the 0ord+ she bent do/n to his feet+ and seein& that -is feet /ere not /ashed of the dust of the trip+ be&an to shed floods of tears+ /ashin&+ in such "anner+ the feet of the 0ord+ instead of /ater+ /ith her tears and /ipin& the" /ith her hair instead of a to/el. Thereupon+ $issin& -is feet+ she be&an to anoint the" /ith the e'pensive "yrrh that she had brou&ht /ith her. ccordin& to the Pharisees

understandin&+ a touch of a sinful /o"an defiles that person+ therefore Si"on+ co"pletely unaffected by the "oral conversion that had occurred in the soul of this /anton+ does nothin& but only ;ud&es the 0ord for acceptin& these honors+ thin$in& to hi"self that -e cannot be a prophet for -e /ould have $no/n *what manner of woman this is* and /ould have re;ected her. 1evealin& the hidden thou&hts of the Pharisee+ the 0ord narrated to hi" the parable about the t/o debtors. One o/ed Goo denariis %appro'. >@G rubles( /hile the other D G: denariis. s they did not have the "oney to pay the lender+ he e'cused both the debts. It is easy to respond to the 0ords 5uestion: /ho of the t/o loved the lender "oreI Of course+ the one that /as for&iven "ore. In confir"in& the correctness of the ans/er+ the 0ord adds: *$o whom little is forgiven, the same loves little*. ccordin& to the conte't+ those /ords /ere directed a&ainst Si"on+ /ho had little love for )hrist and /as sparse in &ood deeds D even thou&h he invited -i" to his house+ he did not de"onstrate any si&ns of attention to/ards )hrist: $issin& -i" or /ashin& -is feet. *ro" the parable+ Si"on should have understood that in the "oral sense+ the 0ord places the repentant /o"an-sinner hi&her than hi"+ Si"on the Pharisee+ because she sho/ed "ore love to/ards the 0ord than he did+ and for such love her sins /ere for&iven. The /ords *to whom little is forgiven>* contain an obli5ue reference to Si"on that because of his disposition to/ards the 0ord+ he too is for&iven so"e debts before God+ althou&h "uch less than the /o"an-sinner. The other &uests reclinin& /ith Si"on %evidently+ also Pharisees(+ did not understand the 0ords /ords and be&an to be annoyed internally+ that /as /hy )hrist sent the /o"an a/ay /ith the /ords: *Go in #ea"e0* The 5eali!( o* the &ossessed a!d the /3posure o* the &harisees %!at. >@:@@-A9E !ar$ A:@:-A:E 0u$e >>:>?-@A(. The 0ord heals the possessed+ in /hich "uteness and blindness acco"panied the de"ons presence+ and all the people "arvel at this "iracle. 4ishin& to eli"inate a"on& the people all discussions about ,esus bein& )hrist %i.e. the !essiah(+ the Pharisees be&an to spread ru"ors that -e e'pulses de"ons /ith the po/er of Beel#ebub D the prince of de"ons D that -e -i"self has the unclean spirit %!ar$ A:A:(+ even callin& -i" Beel#ebub %!at. >::@G(. The 0ord responded to this /ith a 5uestionin& supposition: /ould satan be&in to destroy his o/n $in&do"I *Dvery !ingdom divided against itself is brought to desolation* %!at >@:@GE 0u$e >>:>9E !ar$ A:@?(. In the devils $in&do"+ there should be the unity in authority and action+ and conse5uently satan is incapable of actin& a&ainst hi"self. * nd if I "ast out demons by %eel7ebub, by whom do your sons "ast them out/*@ said the 0ord %!at. >@:@9E 0u$e >>:>F(. -ere+ the /ord sons "eans both the postles+ havin& received the po/er fro" )hrist to e'pulse de"ons+ and the disciples of the Pharisees that practiced e'orcis"+ and that individual+ about /hich the postles said to )hrist+ that he e'pulses de"ons /ith -is na"e+ /hile not bein& /ith -i" %!ar$ F:AHE 0u$e F:?F(. *$herefore they %sons( shall be your 2udges* %!at. >@:@9E 0u$e >>:>F( i.e. they /ill reveal their pre"editated lies on the ,ud&"ent 3ay. *%ut if I "ast out demons by the S#irit if God, surely the 8ingdom of God has "ome u#on you* %!at. >@:@HE 0u$e >>:@:(E here the 0ord "eans that the 7in&do" of God arrived+ instead of the $in&do" of satan+ /ho is fleein& fro" the /orld+ bein&

pursued by )hrist: e'pulsin& de"ons+ the 0ord proves that -e has 6bound6 the 6stron&est6 D satan. The 0ord then adds the follo/in& thou&ht: *He who is not with 'e is against 'e, and he who does not gather with 'e, s"atters abroad* %"at. >@:A:E 0u$e >>:@A(. In )hrists 7in&do": he+ /ho is not /ith -i"+ is hostile to -i" because he brin&s division into the united 6house6 under one authority. It is different+ /hen a person is not yet in )hrists 7in&do"+ yet has not been called thereE then+ he at least should not be a&ainst )hrist+ is not in unity /ith the /orld that is hostile to )hrist. Such a person already partly belon&s to )hrist: he can have one &oal /ith -i" and enter -is 7in&do". But the one+ /ho is not /ith )hrist in -is stru&&le /ith satan in &atherin& all the people into Gods 7in&do"+ is a&ainst -i"+ for anybody+ /ho+ hearin& and understandin& )hrists teachin&+ does not ;oin -i"+ is already -is ene"y+ and especially the one /ho &oes a&ainst -i". The conclusion fro" this is: *Dvery sin and blas#hemy will be forgiven men, but the blas#hemy against the S#irit will not be forgiven men. nyone who s#ea!s a word against the Son of 'an, it will be forgiven him, but whoever s#ea!s against the Holy S#irit, it will not be forgiven him, either in this age or in the age to "ome* %!at. >@:A>-A@E !ar$ A:@H-@F(. Gods "ercy is eternal+ and there is no sin that could defeat it: but anyone that stubbornly re;ects this very "ercy+ /ho stubbornly opposes the very savin& &race of God+ /ill obtain no "ercy and his sin re"ains unfor&iven+ and such a person perishes. This intentional opposition to the saving grace of %od, /hich is the &race of the -oly Spirit+ the 0ord calls #lasphemy against the Spirit. This /as clearly e'pressed in the fact that the Pharisees dared to call the al"i&hty /or$s of God the /or$s of the devil. 4hy it happens that there is no for&iveness for this sin *either in this age, or the age to "ome/* That is because+ if a person re;ects the evident actions of the -oly Spirits savin& &race+ he /ould not be able to evo$e the feelin& of repentance+ /ithout /hich there is no salvation. If a person blasphe"es a&ainst )hrist+ seein& -i" in a hu"bled state+ that sin /ill be for&iven+ for this is a si"ple error+ easily /ashed out throu&h repentance. This /as not the case /ith the stu##orn opposition a&ainst the actions of Gods savin& po/er+ /hich /as noted by the Pharisees and /as far fro" repentance. -e e'plains the Pharisees slander a&ainst the 0ords deeds /ith the an&er+ /hich is in their hearts9 *%rood of vi#ers0 How "an you, being evil, s#ea! of good things/ &or out of the abundan"e of the heart the mouth s#ea!s* %!at. >@:A?(. The 0ord threatens the Pharisees that they /ill have to ans/er for every idle /ord on the ,ud&"ent 3ay+ because their an&ry replies sho/ the presence of the evil and contrary to God /ill in the". The $ord-s A!s7er to Those4 )aiti!( *or the "i(!s *ro# 5i# %!at. >@:AH-?GE 0u$e >>:@F-A@+ @?R@K( The ,e/s /ere te"pted by ,esus )hrists hu"bleness and they /ere de"andin& a si&n fro" -i"+ /hich /ould clearly indicate -is 3ivine /orthiness of the !essiah. Those "iracles /hich )hrist perfor"ed throu&h -is love for sufferin& people+ on prayers of so"e individuals+ /ere not enou&h for the". They /anted to see *a sign from Heaven* %!at. >K:>(. 0i$e ene"ies+ they hypocritically as$ for si&ns and -i" therefore calls the" as *evil and adulterous generation* %"at. >@:AFE 0u$e >>:@F(+ in the sense that they are not faithful to God. t this unfaithfulness pointed already the Prophets+ presentin& the ,e/s idolatry in the for" of unfaithfulness to God

D adultery %E'od. G9:AE E#e$iel >K:>G+ @A-@9(. The 0ord tells the" that they /ill not be &iven any si&ns+ pointin& to the &reatest "iracle in the past and placin& it as a sy"bol of the ne/: the preservation of Prophet ,onah in the bo/els of a /hale durin& A daysE si"ilarly ,esus+ upon -is physical death+ /ill resurrect in three days. ctually+ )hrist spent one day and t/o ni&hts in the to"b+ but in the East there al/ays e'isted the tradition to count the part of a day or ni&ht as a /hole %e.&. > 7in&s A::>@E Genesis ?@:>9->HE @ )hron. >::G->@+ and others(. The Ninevians D the inhabitants of the city 2ineveh+ capital of the ssyrian $in&do" on the ban$ of the Tiber river %to the north of Babylon( D /ho repented as a result of Prophet ,onahs ser"on+ /ill ;ud&e the ,e/s at the 0ast ,ud&"ent for not acceptin& their !essiahs ser"ons+ and because of their stubbornness did not /ant to repent. Nueen Sheba of the south+ /ho ca"e fro" rabia+ also /ill ;ud&e the ,e/s+ because she ca"e fro" far /ay to listen to the 4isdo" of Solo"on+ /hile the ,e/s did not /ant to listen to the .ery Incarnated 3ivine 4isdo"+ 4hich /as 6&reater than Solo"on6. *urther on+ the 0ord narrates the parable about the unclean spirit that after leavin& a person re-entered hi" /ith the others that /ere "ore evil than hi". Throu&h this parable+ the 0ord visually e'plains that althou&h -e could force the ,e/s to believe in -i" by perfor"in& an astonishin& "iracle+ but because their "oral decay is so &reat+ -- /ithin the short ti"e+ their disbelief /ould appear a&ain /ith even &reater stren&th and stubbornness. 3isbelief and decay /ithin the" D is the very evil spirit fro" the parable about the possessed. If a person re"ains careless+ idle and inattentive to hi"self+ then the evil spirit and passions that once /ere driven out of hi"+ return /ith &reater ferocity. A )o#a! Glori*ies the 1other o* ,esus %0u$e >>:@9-@HE !ath. >@:?K-G:E !ar$ A:A>-AGE 0u$e H:>F-@>(. One /o"an /as so astonished by the 0ords ser"on that she could not curb her deli&ht+ and publicly &lorified -i" and -is Ever-Pure !other+ 4ho /as outside their house /ith his brothers %!at. >@:?K and !ar$ A:A>(. ccordin& to the tradition+ that /o"an /as !arthas servant %0u$e >::AH(+ !arcella. That is /hy on the !other of Gods feast-day+ this fra&"ent is al/ays ;oined to the Scripture narratin& about the 0ords visit to !aria and !artha+ and is read as one Gospel. *%lessed is the womb that bore 1ou, and the breasts whi"h nursed 1ou* %0u$e >>:@9(+ or in other /ords: blessed is the One+ 4ho &ave birth and brou&ht up such a Teacher. t this point of ti"e+ co""ences the &lorification of the !other of God in fulfill"ent of -er o/n prediction: *Hen"eforth, all generations shall "all 'e %lessed*. Saint Evan&elist !atthe/ notes that it /as specifically at this particular ti"e /hen the !other of God and the so-called brothers /ere outside the house+ and sent a "essa&e to tell -i" that they /ere unable to s5uee#e throu&h+ because of the cro/d of people surroundin& -i". The 0ord al/ays nurtured &entle feelin&s to/ards -is !other+ and even /hen -e /as crucified+ /as still concerned about -er and char&ed -is beloved disciple+ postle ,ohn to care about -er. -o/ever+ at this "o"ent+ in sayin& -is e'hortations to the people+ -e sho/ed the" that the fulfill"ent of the -eavenly *athers /ill is &reater than -is fa"ily feelin&s: *Whoever does the will of 'y &ather in Heaven is 'y brother and sister and 'other* %!at. >@:G:E !ar$ A:AGE 0u$e H:@>(. The "entioned here Christs #rothers in so"e sections of the Gospel+ are na"ed as: ,a"es+ ,osses+ Si"on and ,udas %!at. >A:G?-GK(. )o"parin& the narrations of all the four Evan&elists+ it

can be seen that the "other of all these 6brothers6 of )hrist /as !aria )lopas+ /ho" Saint ,ohn calls as *His 'other)s sister* %,ohn >F:@G(. !aria )lopas /as supposed to be the cousin to the !other of God+ for She /as the only dau&hter of ,oachi" and nna. ccordin& to one tradition+ that !aria /as the /ife of )lopas+ /ho+ in fact+ /as the father of )hrists 6brothers.6 4hile accordin& to another+ those 6brothers6 /ere ,oseph the Betrotheds children fro" his first "arria&e. In order to brin& both traditions to the accordion+ it can be accepted that the 6brothers6 /ere the sons of ,oseph+ and %accordin& to the la/ of the fa"ily ties( of the /ife of his brother that had died childless+ or of a close relative of !aria )lopas. In any case+ the ,e/s called as 6brothers6 not only their blood brothers+ but also the first and second cousins+ and close relatives in &eneral.

The $ord ,esus 'hrist-s Teachi!( i! &arables

bout the So/erE bout taresE bout the invisibly &ro/in& seedE bout the "ustard seedE bout the leavenE bout the treasure hidden in the fieldE bout the precious pearlE bout the dra&net+ cast into the sea.

The /ord para#le is "ade up of t/o Gree$ /ords: 6paravoli6 and 6pari"ia.6 In the literal
translation+ the /ord 2parimia2 "eans 6a brief state"ent that e'press the rules of life6 %such for e'a"ple+ are the parables of Solo"on(E 2paravoli2 D is a story+ containin& the concealed "eanin&+ that e'press the hi&her spiritual truth throu&h the i"a&es+ ta$en fro" everyday life. )orrectly spea$in&+ the Scriptures parable is a paravoli. The parables+ narrated in the >Ath chapter of the Gospel of !atthe/+ and in the parallel sections of the other t/o forecasters+ !ar$ and 0u$e+ /ere told by the 0ord before such a "ultitude of people+ that -e /as forced to enter a boat+ to distance -i"self fro" the besie&in& cro/d+ and then address the people standin& on the ban$ of the Gennesaret la$e %6sea6(. Saint )hrysosto" e'plains: *$he (ord s#o!e in #arables to ma!e His words more e5#ressive, to im#rint them in the memories of the listeners and #resent the a"tual matters visually*. The 0ords parables are the alle&orical teachin&s+ i"a&es and e'a"ples+ ta$en fro" everyday life of the ,e/ish people and fro" the surroundin& nature. To the 5uestion: *Why do you s#ea! to them in #arables/* the 0ord responded: *%e"ause it has been given to you to !now the mysteries of the 8ingdom of Heaven, but to them it has not been given* %!at. >A:>:->>E !ar$ ?:>:->> and 0u$e H:F->:(. s the future "essen&ers of the Gospel+ the 0ords disciples D throu&h the special blissful "ental enli&hten"ent D /ere &iven the $no/led&e of the 3ivine truths+ even thou&h not fully+ before the descent of the -oly Spirit. 4hile the rest+ not havin& such $no/led&e+ /ere not ready to accept and understand those truths. This served as a reason for the "oral coarseness and false ideas of the !essiah and -is 7in&do"+ spread by the Scribes and Pharisees. lready Isaiah had prophesied that %K:F->:(. If this truth /as sho/n to the "orally corroded and spiritually hardened people in its natural state+ /ithout envelopin& it into so"ethin& that they understood+ then they /ould see it /ithout seein& it+ and hear it+ /ithout hearin& it. Only /hen the truth is enveloped into a parabolic cover+ ;oined

/ith the notions of the /ell $no/n sub;ects it+ the truth+ beco"es suitable for perceivin& and understandin&: not forcibly+ but by itself the coarsened thou&ht rises fro" that /hat is seen to the unseen+ fro" the out/ard aspect to the hi&her spiritual "eanin&. In the fact that the 0ord spo$e in parables+ Saint !atthe/ sees the fulfill"ent of saphs prophecy: *I will o#en my mouth in a #arable* %Psal" 99:@(. lthou&h saph /as sayin& that about hi"self+ but bein& a prophet+ he /as a sy"bol of the !essiah+ /hich can be seen fro" the follo/in& /ords of the sa"e verse: *I will utter dar! sayings of old*+ /hich only befits the O"niscient !essiah+ and not a "ortal individual. The concealed "ysteries of Gods 7in&do" are of course+ $no/n only to Gods hypostatic 4isdo". The &arable about the "o7er %!at. >A:>-@AE !ar$ ?:>-@:E 0u$e H:?->G(. In this parable+ the 0ord envisa&es -i"self as bein& the So/er+ the seeds as the preached by -i" 3ivine 4ord and the soil upon /hich they are so/n+ as the hearts of the listeners. The 0ord co&ently re"inded the" of their native fields D interrupted by the road runnin& throu&h the"+ so"e sections of /hich /ere over&ro/n /ith thorny bushes %bra"bles(+ /hile the others /ere covered /ith only a thin layer of the &round. The so/in& is a "a&nificent e'a"ple of preachin& Gods 4ord+ /hich+ fallin& into the heart+ re"ains either fruitless or brin&s a fruit+ &reater or lesser D dependin& on its state. *&or whoever has, to him more will be given, and he will have abundan"e: but whoever does not have, even what he has will be ta!en away from him*, D repeatedly "entions the 0ord throu&hout the different sections of the Gospel %e.&. !at. >A:>@+ @G:@FE 0u$e >F:@K etc.(. The "eanin& of this sayin& is that /ith the effort+ a rich person beco"es richer+ /hile a poor individual+ if he is la#y+ loses even /hat little he has. In the spiritual sense it "eans: you+ the postles+ already &ifted /ith the $no/led&e of Gods -eavenly "ysteries+ are able to penetrate into these "ysteries further and further+ understand the" "ore co"pletely. t the sa"e ti"e+ the people /ould lose even their sparse $no/led&e of those "ysteries /hich they had retained if+ /ith the revelation of those "ysteries+ they /ere not &iven the assistance throu&h the ser"on that /as "ore appropriate for the". Saint )hrysosto" e'plains it this /ay: *He, who wishes and strives to obtain the gifts of gra"e, God Himself would grant everything: but he, who has neither a wish, nor effort, would not have any #rofit from that what he seems to have*. The one+ /hose "ind is dar$ened and heart -- hardened to such an e'tent that he does not co"prehend Gods 4ord+ this 4ord settles on the surface of the "ind and heart+ not ta$in& root+ as the seed alon& the road+ e'posed to every passer-by+ and the sly one D satan or a de"on D entices it and "a$es the heard fruitless. The stony surfaces are those /ho+ /hile interested in the Gospels ser"on as /ith the &ood ne/s D at ti"es even sincerely and /ith the open heart+ findin& pleasure in the ser"on+ still have their hearts cold+ hard and i""ovable+ li$e a roc$. Such people are incapable of chan&in& their life-style+ leavin& their beloved+ habitual sins for the sa$e of the Gospels de"ands and co""ence the stru&&le a&ainst te"ptations+ toleratin& sorro/s and deprivations for the sa$e of the truth of the Gospels teachin&. In their stru&&le /ith te"ptations+ they beco"e te"pted+ fall in the spirit and betray their faith and the Gospel. The &round /ith

thorns represents the peoples hearts that are entan&led /ith passions: to the /ealth+ deli&hts+ and the earthly blessin&s in &eneral. The &ood and fertile soil represents the people /ith $ind and pure hearts+ /ho hearin& the 4ord of God fir"ly decided it to be the &uide of their lives and to brin& the fruits of virtues. 6The $inds of virtues are different+ ;ust as are different those /ho succeed in the spiritual /isdo"6 %Blessed Theothylactus(. The &arable about the Tares %!at. >A:@?-A:(. 6The 7in&do" of -eaven6 is the earthly )hurch+ established by the -eavenly *ounder and leadin& people to/ards -eaven. *$he 8ingdom of Heaven is li!e a man who sowed good seed in his field*. *%ut while men sle#t* D i.e. durin& the ni&ht+ /hen thin&s can be done in secret+ hidden fro" everyone D /hat indicates the cunnin&ness of the ene"y D *his %peoples( enemy "ame and sowed tares among the wheat and went his way*. Tares are called the /eeds /hich+ /hile they are s"all+ very "uch rese"ble /heat. But /hen they are fully-&ro/n and be&in to differ fro" /heat+ pullin& the" out poses a serious threat to the roots of /heat-stal$s. The Teachin& of )hrist is bein& so/n all over the /orld D but so does the devil so/in& the evil a"on& the people /ith his te"ptations. In the e'tensive field of the /orld+ everybody lives to&ether: both the /orthy sons of the -eavenly *ather %/heat( and the sons of the sly one %tares(. The 0ord tolerates the latter+ leavin& the" until the 6harvest ti"e+6 i.e. until the 3read ,ud&"ent+ /hen the inhabitants D Gods n&els D /ould &ather all the 6tares6 and cast the" into the fiery stove for the eternal hellish torture. The 0ord /ill then direct the 6/heat6 to be &athered for -is &ranary+ i.e. into -is -eavenly 7in&do"+ /here the ri&hteous /ill shine li$e the sun. The &arable about the 0!visibly Gro7i!( "eed %!ar$ ?:@K-@F(. The 7in&do" of -eaven is li$e a seed that havin& been thro/n into the &round invisibly &ro/s by itself. This inner process of that can be neither &rasped nor understood: ho/ fro" a tiny seed the /hole plant e"er&es D nobody $no/s. Si"ilarly+ the transfi&uration of the hu"an soul+ perfor"ed /ith the po/er of Gods &race+ can be neither &rasped nor understood. The &arable about the 1ustard "eed %!at. >A:A>-A@E !ar$ ?:A:-A@E 0u$e >A:>H->F(. In the East+ a "ustard tree can reach the enor"ous si#e+ althou&h its seed is that s"all that the ,e/s even had a sayin&: 6Tiny+ as a "ustard seed6. The "eanin& of the parable is in that+ althou&h the be&innin& of Gods 7in&do" is evidently s"all and insi&nificant+ the po/er concealed in it overco"es all the obstacles+ and is capable of transfor"in& it into the &reat and /orld/ide $in&do". St. )hrysosto" co""ents: 64ith this parable+ the 0ord /anted to sho/ the /ay in /hich the Gospels ser"on /ill be spread. lthou&h -is disciples /ere the "ost helpless

of all+ and the "ost hu"ble+ but because they possessed the &reat hidden po/er+ it %the ser"on( spread throu&hout the /hole universe6. )hrists )hurch+ s"all in the be&innin& and unnoticeable to the /orld+ e'panded on the earth in such a /ay the "ultitude of nations shelter under its canopy+ that li$e birds in the branches of a "ustard tree. Precisely the sa"e thin& occurs /ith the soul of every individual: Gods /inno/in& &race+ initially hardly perceptible+ envelopes the soul "ore and "ore until it beco"es the receptacle of various virtues. The &arable about the $eave! %!at. >A:AA-AGE !ar$ ?:AA-A?E 0u$e >A:@:-@>(. The parable about the leaven has the sa"e "eanin&. 60i$e the leaven D says Saint )hrysosto" D that reports its properties to the &reat a"ount of flour+ so /ill you %the postles( transfi&ure the /hole /orld6. 0i$e/ise in the soul of every individual "e"ber of )hrists 7in&do": the po/er of &race invisibly+ but &radually and actively starts to possess all the po/ers of his spirit+ and sanctifyin&+ transfi&ure the". So"e interpret the three "easures as bein& the three po/ers of the soul: the "ind+ feelin& and /ill. The &arable about the Treasure 5idde! i! the Field %!at. >A:??(. person learns about the treasure+ buried in a field that did not belon& to hi". In order to "a$e use it+ he sells all that he o/ns+ buys the field and beco"es the possessor of the treasure. Si"ilarly+ to the /ise+ Gods 7in&do" presents itself as a treasure in the sense of the inner enli&hten"ent and spiritual &ifts. -avin& concealed the si"ilar treasure+ a follo/er of )hrist sacrifices everythin& and re;ects everythin& in order to posses it. The &arable about the &earl %!at. >A:?G-?K(. The "eanin& of this parable is the sa"e as that of the precedin& one: in order to ac5uire the -eavenly 7in&do" as the &reatest treasure+ it is necessary to sacrifice everythin&+ all the /elfare /hich one possesses.

The &arable about the :ra(!et4 'ast i!to the "ea %!at. >A:?9-G:(. This parable has the sa"e "eanin& as that of /heat and tares. The sea is the /orld+ the dra&net is the teachin& on faith+ the fisher"en are the postles and their successors. The 6dra&net6 represents people of all $ind: the barbarians+ -ellenes+ ,e/s+ fornicators+ publicans+ robbers. The beach and the sortin& of fish are understood li$e the end of the /orld and the 3read ,ud&"ent+

/hen the ri&hteous /ill be separated fro" the sinners+ ;ust li$e the &ood fish /ill be separated fro" the bad fish+ cau&ht in the dra&line. It is necessary to focus on the fact that )hrist the Savior often ta$es opportunities to differentiate the fate of the ri&hteous and the sinners in the ne't /orld. )onse5uently+ one cannot a&ree /ith the opinion of those+ /ho li$e Ori&en+ thin$ that everybody /ill be saved+ even the devil. Interpretin& the 0ords parables+ one should re"e"ber that /hen -e tau&ht trou&h the"+ -e used e'a"ples fro" everyday life of -is listeners+ and not those i"a&inary. ccordin& to Saint ,ohn )hrysosto"s e'planation+ the 0ord acted that /ay to "a$e -is /ords "ore "eanin&ful+ to envelop the truth in a livin& i"a&e and to fi' it deeper in the "e"ory. )onse5uently+ /ith parables+ one has to loo$ for si"ilarities+ li$eness D but only in the general sense and not in the details D not in every /ord+ ta$en separately. 2aturally+ apart fro" this+ every parable has to be understood in the relation /ith the others+ ho"o&enous and /ith the &eneral spirit of )hrist teachin&. It is i"portant to note that in -is ser"ons and parables+ the 0ord ,esus )hrist 5uite clearly delineates the understandin& of the 7in&do" of -eaven fro" that of Gods 7in&do". -e calls 7ingdom of 'eaven that eternal blissful state of the ri&hteous+ that /ill be revealed to the" in the ne(t life+ after the *inal 3read ,ud&"ent. s %ods 7ingdom -e calls the co""unity of believers that -e had established+ /ho try to perfor" the /ill of the -eavenly *ather. This Gods 7in&do" that /as revealed /ith the co"in& of )hrist the Savior enters into the souls of people and transfi&urin& the" internally+ prepares the" for the inheritance of the -eavenly 7in&do"+ /hich /ill open at the end of this a&e. The above-"entioned parables are devoted to the revealin& of these notions. 4hen on the 5uestion posed to the disciples+ /hether they understood everythin& that /as said+ they responded in the affir"ative+ -e called the" 6the scribes6+ but not those Scribes-,e/s+ hostile to -i"+ /ho only $ne/ 6the Old Testa"ent thin&s6 and even then distorted and perverted the"+ understandin& and interpretin& the" incorrectly+ but those scribes+ instructed in the 7ingdom of 'eaven& /ho /ere capable of bein& the preachers of the 7in&do" of -eaven. -avin& been instructed by ,esus )hrist+ they then $ne/ the 2old2 prophecy and the 2ne02 teachin& of )hrist about the -eavenly 7in&do". )onse5uently+ they /ill be able in their forthco"in& ser"on+ ;ust li$e a prudent o/ner that /ithdra/s fro" his treasury both the ne/ and the old+ to use either one or the other+ accordin& to the prevailin& need. 0i$e/ise+ all the postles successors should use both the Old and the 2e/ Testa"ents in their ser"on+ because God has revealed the truths of the both. About the +7!er4 &reservi!( the 8e7 a!d the +ld %!at. >A:G>-G@(. nd ,esus as$ed the": have you understood all thisI They respond: yes+ 0ordM -e then told the": Therefore every scribe instructed concernin& the 7in&do" of -eaven is li$e a householder /ho brin&s out of his treasury+ thin&s ne/ and old. The $ord-s 9espo!se to Those 5esitati!( to Follo7 5i#

%!at. H:>H-@@E 0u$e F:G9-K@(. The 0ord /as surrounded and ;ostled by people to such an e'tent+ that -e /as unable to seclude -i"self for the prayer and conversation /ith the postles %0u$e ?:?@( D -e did not even have ti"e to eat %!ar$ A:@:(. Then once+ the 0ord directed to -is disciples to sail to the other side of the Tiberias 0a$e. 4hen they /ere ready to enter the boat+ a Scribe approached the 0ord+ e'pressin& his desire to follo/ -i"+ /herever -e /ent. 4ishin& to /arn the Scribe that he+ probably+ /as about to underta$e the tas$ that /as beyond his capabilities+ the 0ord re"inded hi" about -is no"adic type of life: *&o5es have holes and birds of the air have nests, but the Son of 'an has nowhere to lay His head* %!at. H:@:E 0u$e F:GH(E i.e. the 0ord /anted to say that -e had no place /here -e could seclude and rest fro" -is labors. )allin& -i"self *the Son of 'an*, the 0ord hu"bly underlines -is hu"an nature. To&ether /ith this+ for those a/are of 3aniels prophecy %9:>A->?(+ -e incisively indicates -is "essianic 0orthiness /ith this na"e. pparently+ this response "ade a &reat i"pression on the people /ith the 0ord+ /ho already belon&ed to the nu"ber of -is disciples. nd one of the" started to evade the i""ediate follo/in& the 0ord+ sayin& that he first had to bury his father+ to /hat the 0ord said: *&ollow 'e, and let the dead bury the dead* %!at. H:@@E 0u$e F:K:(. The t/o /ords of the sa"e root dead and the dead+ used here+ have t/o different "eanin&sE the first has the "eanin& of the spiritually dead. The 0ord "eant that for the sa$e of the &reat underta$in&+ for the sa$e of the &ood ne/s on the 7in&do" of -eaven+ it is necessary to leave everythin& and everybody /ho is 6dead6+ deaf to the /ord of God+ to -is &reat underta$in&. It is as thou&h the 0ord is sayin&: leave those /ho are totally attached to the earthly life to bury their dead+ /hile you+ heedin& the /ord of life+ /hich is bein& preached by !e+ follo/ !e. 4ith ali$e+ not fully understandable prohibition of &ivin& last tribute to his deceased father+ the 0ord apparently /anted to either to test the character and loyalty of this disciple+ or to save hi" fro" his relatives+ /ho could have distracted hi" fro" follo/in& -i". nother disciple+ not /aitin& to be called+ e'pressed to the 0ord his desire to follo/ -i". -o/ever+ first he as$s per"ission ;ust to part /ith his relatives. To this re5uest the 0ord replied: *6o one, having #ut his hand to the #low, and loo!ing ba"!, is fit for the 8ingdom of God*. In other /ords: the one+ /ho decided to follo/ )hrist+ should not loo$ bac$ at the /orld /ith its fa"ily ties and earthly attach"ents+ for any type of the earthly bond prevents fro" the co"plete co""it"ent to the teachin& of )hrist. 'al#i!( the "tor# %!at. H:@A-@9E !ar$ ?:AG-?>E 0u$e H:@@-@G(. 4hen they left the shore+ e'hausted fro" -is daily activities+ the 0ord fell asleep at the bo/ of the boat. &reat te"pest arose+ one of those that happened fre5uently on the 0a$e of Gennesaret+ surrounded by "ountains and ravines+ therefore the local residents called it a sea. The disciples+ nearly all of the" bein& the local fisher"en and accusto"ed to fi&htin& /ith local stor"s+ /ere e'hausted and in desperation be&an to /a$e their Teacher. On the one hand+ this decision e'presses the fear for the personal safety+ /hile on the other D the hope for the 0ords o"nipotence. ccordin& to Saint !ar$+ the disciples even per"itted the"selves to reproach

,esus: *$ea"her, do 1ou not "are that we are #erishing/* %!ar$ ?:AH(. In response+ the 0ord rebu$ed the": *Why are you so fearful/ How is it that you have no faith/* %!ar$ ?:?:E !at. H:@K and 0u$e H:@G(. The 0ord stopped the stor"+ rebu$in& the /inds and the sea. The disciples and the people+ apparently acco"panyin& the" in the other boats uttered in a"a#e"ent: *Who "an this be, that even the winds and the sea obey Him/* %!at. H:@9E !ar$ ?:?>E and 0u$e H:@G( The 'asti!( +ut o* a $e(io! o* :e#o!s %!at. H:@H-A?E !ar$ G:>-@:E 0u$e H:@K-?:(. -avin& crossed the la$e+ ,esus and -is disciples arrived to the country lyin& on its southern ban$+ /hich Evan&elists !ar$ and 0u$e call Gadarenes %after the na"e of one of its cities+ Gadara(+ /hile Saint !atthe/ calls it Ger&esenes %after the na"e of another city+ Ger&esa(E both the cities /ere a"on& the 63ecapolis6. The possessed /ith the evil spirit "et the" on the ban$. Evan&elists !ar$ and 0u$e spea$ of one person+ /hile Saint !atthe/ D about t/o. This variance happened "ost probably due to the fact that one of the" /as a /ell-$no/n citi#en of Gadara+ bein& in the a/ful state of de"onical possession+ /hile in co"parison the other individual /as hardly noticed. The nature of possession is in the fact that the de"ons deprive the "an of his conscience+ and subduin& his "ind+ control his /hole body and spiritual stren&th+ causin& hi" the unbelievable tortures throu&h his o/n actions. The &reatness and o"nipotence of the Son of God+ concealed fro" the hu"an si&ht+ but apparent to the evil spirits /ho have the perfect vision+ brou&ht the" into terror and trepidation. nd so the possessed be&in to cry+ callin& ,esus the Son of God and be&&in& -i" not to cause the" the intolerable torture+ /hich they e'perienced because of -is closeness. ccordin& to the Gospels of !ar$ and 0u$e+ to )hrists 5uestion /hat his na"e /as+ the "ost ferocious de"on ans/ered: *(egion* %!ar$ G:FE 0u$e H:A:(+ indicatin& that countless nu"bers of de"ons d/elled in the possessed. The de"ons be&&ed the 0ord *that He would not "ommand them to go out into the abyss* %0u$e H:A>( and *that He would not send them out of the "ountry* %!ar$ G:>:(+ but instead+ per"itted the" to enter the bi& herd of s/ine+ &ra#in& nearby at the "ountain. 4e are not that fa"iliar /ith the nature of the evil spirits to understand /hy it is essential for the" to d/ell in the livin& bein&s. -o/ever+ it is characteristic that they chose the "ost unclean+ despised ani"al in the eyes of the ,e/s+ so that the 0ord /ould not drive the" out of the country and thereby+ /ould not deprive the" fro" operatin& there. The 0ord allo/ed the" to enter the herd+ and the s/ine+ &oin& "ad+ thre/ the"selves fro" the "ountain into the sea and dro/ned. pparently allo/in& that+ the 0ord /anted to enli&hten the Gadarenes /ho+ despite the co""and"ents of the 0a/ of !oses+ bred s/ine+ and in such lar&e nu"bers %accordin& to !ar$ G:>A+ nearly @:::(. To&ether /ith this+ the situation attracted special attention of the inhabitants of that country to the 0ord ,esus )hrist+ for they sa/ the /ell-$no/n de"onically-possessed+ cured and sittin& at the feet of ,esus. -o/ever+ these events still did not enli&hten the": they e'perienced ine'plicable terror and+ in all probability+ "is&ivin&+ thin$in& that the 0ords further stay "i&ht brin& the" "ore &reat losses. Their feelin& of re&ret over the loss of their pi&s triu"phed over

the natural+ as it /ould see"+ feelin& of &ratitude for the "iraculous riddance of their country of the possessed D and they as$ed -i" to leave. 4hat hu&e folly it is on the part of those people /ho do not /ish to have /ithin their boundaries the One+ 4ho ca"e to destroy the devils deedsM )ontrary to the usual prohibition of the 0ord to tell about -is "iracles+ on this occasion )hrist directs the cured possessed to return to his house and tell the" /hat &reat thin&s God had done for hi". It has to be sur"ised that the 0ord did that+ because -e did not have those "is&ivin&s in this country+ /hich -e had in Galilee and ,udea+ /here the ideas of the !essiah /ere incorrect: as the earthly leader of IsraelE and the 0ord did not /ant -is na"e to be lin$ed /ith the political desires of the ,e/ish patriots+ /ishin& the overthro/ of the 1o"an rule. part fro" that+ it /as apparent that the Gadarenes /ere outstandin& in their unusual reli&ious-"oral coarseness and /ildness+ so the 0ord /anted to arouse their hearts /ith a ser"on about -i"self and -is /or$s throu&h the healed possessed+ endo/ed by -i" /ith blessin&s+ /ho indeed+ as Saint !ar$ told+ be&an to preach about the 0ord throu&hout the /hole 3ecapolis and thus prepared the country to the follo/in& postles ser"on and conversion to )hrist. The 5eali!( o* a )o#a! 7ith a Flo7 o* Blood a!d the 9esurrectio! o* ,airus-s :au(hter %!at.F:>H-@KE !ar$ G:@>-?AE 0u$e H:?>-GK(. -avin& entered the boat /ith -is disciples+ the 0ord ,esus )hrist sailed bac$ to the opposite /estern ban$ of the Gennesaret 0a$e+ /here the to/n of )apernau" /as situated. -ere+ cro/ds of people a/aited -i"+ a"on& the" there /as ,airus D one of the syna&o&ues leaders D /hose only t/elve-year-old dau&hter /as about to die. lthou&h the leaders of the syna&o&ue belon&ed to the party+ hostile to ,esus %,ohn 9:?9-?H(+ he apparently had heard about the "any "iracles perfor"ed by the 0ord and perhaps+ havin& /itnessed the healin& of the )apernau" centurions servant+ /as enli&htened /ith hope that ,esus /ould heal his dau&hter. lthou&h ,airus did not possess such faith for /hich the )enturion /as praised by the 0ord+ -e nevertheless /ent to the syna&o&ue leaders house and to lay -is hands on the dyin& &irl upon ,airuss re5uest. Seein& this+ the cro/d strea"ed after -i" /ith especial curiosity to/ards ,airuss house+ and as everyone /anted to be close to the Great 4onder-/or$er+ everybody ;ostled -i". One /o"an+ /ho suffered of a flo/ of blood for >@ years and had lost all hope to be cured+ "ade her /ay behind ,esus and unnoticeably touched -is clothin&. ccordin& to the 0a/ of !oses+ the /o"en havin& such a disease /ere re&arded as unclean and /ere obli&ed to stay ho"e. They are not per"itted to co"e into contact /ith anyone %0ev. >G:@G-@H(. -o/ever+ that "iserable /o"an had such fervent faith in the 0ord ,esus )hrist that she decided to leave the house and touch -is clothin&+ bein& sure that only a touch /ould &ive her the total cure. nd her faith /as ;ust: she /as cured instantly as she felt the source of the flo/ of blood to desiccate. Saint !ar$ &ives the "ost detailed description of this event. -e tells that as ,esus felt -is stren&th leavin& -i"+ -e as$ed those surroundin& -i": *Who tou"hed 'y "lothes/* %!ar$ G:A:E 0u$e H:?G( Of course+ -e $ne/ /ho did that+ and posed the 5uestion for the peoples edification in order to reveal the faith of that /o"an in front of the"+ and the "iracle that follo/ed because of that

faith. The /o"an+ reali#in& she could not hide+ fell before the 0ords feet and e'posed the truth to everybody. ccordin& to the understandin& of the ,e/s+ in enterin& the cro/d and "a$in& every person that she had to touch unclean+ she co""itted an offenceE conse5uently+ she a/aited in fear and trepidation the conde"nation of her act+ but the 0ord cal"ed her: *.aughter, be of good "heer: your faith has made you well. Go in #ea"e* %0u$e H:?HE !at. F:@@ and !ar$ G:A?(. 3urin& that ti"e ,airuss dau&hter had died+ and so"eone of the fa"ily ca"e /ith that sad "essa&e and to re5uest not to burden the Teacher unnecessarily. Seein& the despair of the &riefstric$en father+ the 0ord cal"ed hi": *.o not be afraid: only believe, and she will be made well* %0u$e H:G:E !ar$ G:AK(. rrivin& at the house+ they found there the professional "ourners invited to cry over the dead. Such type of "ournin& over the dead usually /ent on for H days+ and over a /ell-$no/n person D one "onthE flutes and pipes acco"panied it. The 0ord said to ,airus and his do"estics: *.o not wee#: she is not dead, but slee#ing* %0u$e H:G@E !at. F:@? and !ar$ G:AF(. These /ords cannot be understood in the literal sense+ ;ust as about 0a#arus+ havin& reposed ? days in the coffin and co""encin& to deco"pose+ the 0ord said that he had fallen 6asleep6 %,ohn >>:>>->?(+ and only later added: 60a#arus is dead6. The real death of the &irl /as so obvious to everyone that they be&an to lau&h at ,esus. Because such a &reat "iracle could only be /itnessed by those /orthy and capable of evaluatin& this "ystery of the 3ivine o"nipotence+ the 0ord directed that everybody should leave the roo"+ e'cept for -is A postles D Peter+ ,a"es and ,ohn D and the parents of the dead &irl. Ta$in& the &irls hand+ the 0ord calls+ sayin&: *$alitha, "umi*+ /hich "eans: *(ittle girl, I say to you, arise0* %!ar$ G:?>E !at. F:@G and 0u$e H:G?(+ resurrectin& her i""ediately. 4ith that+ not/ithstandin& the lon& period of her &rave illness+ she /as so stron& that she be&an to /al$ as a health one. Everyone &ot a"a#ed+ and the 0ord directed that she should be &iven so"e food so as to convince her parents+ that before the" /as their real dau&hter D and not a &host of the dead. ccordin& to -is custo"+ the 0ord banned spreadin& the ne/s about the "iracle. The 5eali!( o* T7o Bli!d 1e! %!at. F:@9-A?(. 4hen the 0ord left ,airuss house+ a cro/d of people follo/ed -i". "on& the" /ere t/o blind "en+ /ho /ere cryin& out: *Son of .avid, have mer"y on us0* The 0ord as if did not pay any attention to those cries+ apparently ai"in& to test the faith of the t/o that /ere callin& -i" Son of 3avid+ i.e. the !essiah. Only /hen the 0ord reached the house %of the unna"ed o/ner(+ -e as$ed the blind "en+ /ho /ere appealin& to be cured+ if they believed that -e could cure the". -avin& received the affir"ative ans/er+ the 0ord touched their eyes+ and they opened. s in all such cases+ the 0ord strictly forbade the" to spea$ of that "iracle. -o/ever+ "oved by ;oy and their &ratitude to their -ealer+ they could not restrain the"selves and *s#read the news about Him in all that "ountry*. ,ust after the cured "en left+ the "ute+ possessed by the evil spirit+ /as brou&ht to ,esus. The possessed could not plead for hi"self as the evil spirit too$ po/er of his ton&ue. Therefore+ the 0ord did not in5uire %as -e usually did( hi" if he had faith+ but co""anded the de"on to leave hi"+ and the ability to spea$ ca"e bac$ to the "an. "a#ed+ the people declared that nothin& li$e that had ever happened a"on& the Israelites+ /hile the Pharisees+ intendin& to de"ean this

effect that /as created by the "iracle+ /ere sayin& that ,esus /as castin& out de"ons throu&h the po/er of the prince of de"ons+ i.e. the devil. The "eco!d 6isit to 8a2areth %!at. >A:GA-GHE !ar$ K:>-K(. fter that+ ,esus returned *to His own "ountry* %!at. >A:G?E !ar$ K:>(+ i.e. to 2a#areth D -is !others and -is so-called father ,osephs land of birth+ and to the place /here -e /as brou&ht up. There+ the 0ord be&an to teach -is country"en in the syna&o&ue+ a"a#in& the" and pro"ptin& the" to say9 *Where did this 'an get this wisdom and these mighty wor!s/* %!at. >A:G?E !ar$ K:@(. This /as not the type of a"a#e"ent that /as sho/n to -i" in other places D this /as "i'ed /ith scorn: as thou&h+ *Is this not the "ar#enter)s Son/ Is not His 'other "alled 'ary/ nd His brothers James, Jose#h, Simon, and Judas/* %!at. >A:GGE !ar$ K:A(. The 2a#arenes either did not $no/+ or did not believe in the "iraculous incarnation and birth of ,esus )hrist+ re&ardin& -i" si"ply as the Son of ,oseph and !ary. This is 5uite ine'cusable+ as in the past there /ere "any inconspicuous parents /ho had children+ /ho further on beca"e fa"ous. s an e'a"ple+ such /ere 3avid+ "os+ !oses and the others. The 2a#arenes should have sho/n reverence to/ards ,esus+ especially because havin& such plain parents -e sho/ed such /isdo" that definitely proved to co"e not fro" the hu"an education but fro" the 3ivine &race. Of course+ the si"ilar disbelief e"anated fro" the usual hu"an envy+ /hich is al/ays sly. People often loo$ /ith envy and hatred upon those+ /ho ca"e fro" their o/n environ"ent+ and once revealed e'traordinary &ifts+ thereby beco"in& "ore pro"inent than the". Perhaps+ )hrists friends in earthly ter"s and those of the sa"e a&e that /ere in constant contact /ith -i"+ did not /ant to ac$no/led&e -is e'traordinary abilities precisely due to this reason. * #ro#het is not without honor e5"e#t in his own "ountry and in his own house* %!at. >A:G9E !ar$ K:?(+ D althou&h this should not be so+ it is "ore li$ely+ for the people pay "ore attention to /hat is bein& preached+ rather than to the preacherE and if so"eone is /orthy of the 3ivine selection and callin&+ he is still re&arded as an ordinary person that they are used to see+ not findin& the prophecies in his /ords and not believin& the". The 0ord adds this+ in all probability+ national sayin&: *and in his own house* "eanin& that even -is o/n 6brothers6 did not believe in -is 3ivinity %,ohn 9:G(. 2o/here ,esus found so "uch opposition to/ards -i"self and -is teachin&+ as in -is o/n 2native2 to0n, /here they even tried to $ill -i" %0u$e ?:@H-@F(. In 2a#areth+ the 0ord *did not do many mighty wor!s there be"ause of their unbelief* %!at. >A:GH+ !ar$ K:G(+ because -e al/ays perfor"ed "iracles as a re/ard for having faith& and not to satisfy idle curiosity or to prove -is supernatural po/ers.

The &le!ti*ul 5arvest4 but Fe7 $aborers %!at. F:AG-AHE !ar$ K:KE 0u$e H:>-A(. The cro/ds of people that the 0ord observed in /al$in& throu&h the to/ns+ -e co"pares to the floc$s of sheep+ /anderin& /ithout a shepherd D an alle&ory that /as especially understood in

Palestine+ the land of shepherds. The spiritual leaders of these people are not true shepherds and teachers+ they the"selves are blind and not only do they not enli&hten the people+ but further corrupt the". *$he harvest is #lentiful, but the laborers are few* %!at. F:A9(+ a splendid representation+ understood by all. The field that is covered /ith ripe /heat+ /hich needs harvestin&+ but there are fe/ reapers. The "eanin& of these /ords is this: there is the &reat nu"ber of people /illin& to enter into the !essiahs 7in&do"+ and already prepared for this+ but there are fe/ that are ready for the &reat tas$ of teachin&. *$herefore #ray the (ord of the harvest to send out laborers into His harvest* %!at. F:AH(E i.e. to as$ *ather-God to facilitate the preparation of ne/ /or$ers that are not instructed in the Pharisee spirit+ to preach on the co"in& !essiahs 7in&do". 3urin& this trip of the 0ord /ith the ser"on in Galilee+ the 0ord /as acco"panied by a nu"ber of /o"en+ blessed by -i" in one /ay or another and /ho+ because of the feelin& of &ratitude+ served -i" /ith their personal resources. They /ere the ones that then follo/ed the 0ord to Gol&otha and for"ed that i"a&e of the !yrrh-bearin& 4o"en+ /ho are &lorified by the -oly )hurch. 'hrist "e!ds 5is Apostles o! their 1issio! %!at. >::>-?@E !ar$ K:9->AE 0u$e F:>-K+ >@:>>->@(. -avin& "ercy on the "ultitudes of people not havin& a pastor+ and not havin& the opportunity to have the" by -is side perpetually+ the 0ord sends -is disciples for the ser"on+ this "ission is different to that /hich /ill follo/ )hrists 1esurrection. Then+ the 0ord /ill send the postles into the /hole /orld to preach the 2e/ Testa"ent to *every "reature* and to lead all the peoples into -is 7in&do" throu&h the !ystery of baptis"+ teachin& the" faith in )hrist. -o/ever at this ti"e+ the 0ord sends the" only *to the lost shee# of Israel* %!at. >::K(+ i.e. to the ,e/s only. -e directs the" only to preach that *$he 8ingdom of Heaven is at hand* %!at. >::9(. This ser"on is only preparatory+ for the postles had not been enveloped /ith !o0er from a#ove, /hich /as subse5uently &ranted to the" after/ards+ throu&h the descent of the )o"forter D the -oly Spirit. The 0ord sends the postles in pairs so that they /ould be able to support one another+ and also+ so that the ,e/s /ould believe their testi"ony "ore+ as the 0a/ of !oses states that 2at the mouth of t0o 0itnesses8.shall a matter #e esta#lished2 %3euter. >F:>G+ ,ohn H:>A(. 7no/in& that they /ill de"and fro" the postles to sho/ si&ns to prove the &enuineness of their ser"on+ the 0ord endo/ed the" /ith the po/er over the de"ons+ and the po/er to heal and resurrect the dead. In order that their ser"on /ould be successful+ -e /arns the" a&ainst the love of "oney and all concerns about the food+ clothin& and d/ellin&+ sayin&: *for a wor!er is worthy of his food* %!at. >::>:(. )onse5uently+ God /ill not allo/ -is /or$ers+ /ho divert any concerns about the"selves for the sa$e of the service trusted to the"+ to be deprived of the necessary for life. In every to/n or villa&e they had to stay at such a house that /ould not evo$e criticis"+ so that+ as Blessed ,ero"e states+ *the sermon would not be "om#romised by the host)s unsavory re#utation*+ and also not to &o fro" one house to another+ /hich is natural of the li&ht"inded people. * nd when you go into a household, greet it* %!at. >::>@(. Such a &reetin& /as nor"al for the ,e/s+ but to /ish peace still does not "ean to &ive it. That is /hy the 0ord e'plains+ that their desire for peace /ill really brin& it to that household or to/n /here they /ill be /elco"ed ;oyfully and /ith pure heartE in the contrary situation+ the &reetin& /ill re"ain barren+ and it /ould *let your #ea"e return to you* %!at. >::>A(.

*urther on+ the 0ord states that /here the postles /ill be denied hospitality+ they should sha$e the dust off their feet. The ,e/s considered that the very soil and dust upon /hich /al$ed the heathens is unclean+ and it /as necessary to sha$e it fro" the feet in order to re"ain cleanE so in &ivin& such a directive+ the 0ord /anted to say that those ,e/s /ere li$e the heathens+ and that *it will be more tolerable for the land of Sodom and Gomorrah %punished in their ti"e for dis&race and debauchery( in the day of 2udgment than for that "ity* %!at. >::>GE !ar$ K:>>(+ /hich /ill refuse to accept the postles ser"onE and that those havin& re;ected the ser"on about )hrist as the la/ of God+ are "ore cri"inal than those /ho did not $no/ the la/ of God but re;ected only the de"ands of the natural la/+ /hich is not so clear and cate&orical. Initially+ the 0ord sends -is postles only to the ,e/s+ because they /ere re&arded as Gods chosen people+ to /hich the !essiah /as pro"ised by the Old Testa"ent Prophets+ and a"on& /ho" -e appeared. Then later+ there follo/ed the edifications+ concernin& the apostolic service in &eneral. The 0ord /arns the" of those dan&ers+ /hich the postles /ill be sub;ected to: they /ill feel the"selves defenseless+ a$in to sheep+ surrounded by /olves. *$herefore be wise as ser#ents and harmless as doves* %!at. >::>K( D says the 0ord+ i.e. be careful and /ithout an e'tre"e necessity+ do not e'pose your life to dan&er. )onsider /here it is necessary to so/ Gods seeds and /here it is better to /ithhold D accordin& to the la/ *nor "ast your #earls before swine*E but at the sa"e ti"e+ be such so that nobody could reproach you for anythin& bla"e/orthy+ be understandable for the people. The 0ord predicts that the postles /ould have to testify about -i" before lords and $in&s+ "eanin& not their current+ te"porary assi&n"ent+ but their future+ universal apostolic activityE that they /ould be sub;ected to "uch oppression and persecution. The 0ord /arns the" not to be an'ious or ponder over ho/ and /hat to say at the forthco"in& trials+ for the -oly Spirit /ill be su&&estin& the" the necessary /ordsE and that the hatred to/ards the evan&elical ser"on and its preachers and confessors /ould be so stron& in people of this /orld %called as /olves earlier(+ that even the stron&est and sacred fa"ily ties /ill not be able to /ithstand it. ll this /as precisely fulfilled durin& the era of the )hristian persecution+ /hen indeed a brother sub;ected a brother to death+ and /hen all the true follo/ers of )hrist e'perienced the "ost heinous hatred fro" the ene"ies of the )hristianity. *%ut he who endures to the end will be saved* %!at. >::@@(+ D predicted the 0ord D "eanin& that the one /ho /ill tolerate everythin& up to the end %death( and /ill not renounce )hrist+ /ill attain the eternal ;oy in the 7in&do" of -eaven. The 0ord added that the postles the"selves should not sacrifice their lives i"prudently+ for they carry /ithin the" the salvation of very "any other people. )onse5uently+ if they are bein& persecuted in one to/n+ they are not forbidden to flee to another one. *1ou will not have gone through the "ities of Israel before the Son of 'an "omes* %!at. >::@A(. This does not refer to the Second )o"in& of )hrist to ;ud&e before the end of the /orld. The co"in& of ,esus )hrist in -is 7in&do" is the sa"e as the "o"ent of revealin& of this 7in&do" D and that revealin& of )hrists 7in&do" occurred /ith -is 1esurrection and the sendin& of the -oly Spirit to the postles+ after /hat they /ent out into the /hole /orld /ith the ser"on about the revealin& of it. This state"ent of the 0ord has the follo/in& "eanin&: /hile the postles /ill still be travelin& throu&h Palestine /ith their ser"on about the approachin& of )hrists 7in&do"+ the hour+ revealin& -is 7in&do" throu&h -is sufferin&s+ the 1esurrection fro" the dead and the ascension of the -oly Spirit /ill arrive.

The 0ord sho/ed to the postles the shorta&e of ti"e at their disposal+ for the hour of -is sufferin&s at the cross and -is departure fro" this /orld /as approachin&. Sendin& the postles for their preli"inary ser"on+ /hich be useful for the"+ li$e Saint )hrysosto" notes+ as 6a positive battlefield institution+ in /hich they could prepare the"selves for the e'ploits of the evan&elical ser"on in the /hole /orld6 %The interpretation of !at. A@(. The 0ord /arns the" that they should not e'pect any honors and+ on the contrary+ be ready for insults+ for if the ,e/s are rudely slanderin& the 0ord -i"self and callin& -i" Beel#ebub+ then they /ill even "ore defa"e -is disciples: * dis"i#le is not above his tea"her, nor a servant above his master* %!at. >::@?(. *$herefore do not fear them %ene"ies(. &or there is nothing "overed that will not be revealed, and hidden that will not be !nown* %!at. >::@K(+ D said the 0ord to the postlesE i.e. there is no need to fear slander: /ith ti"e+ faith and innocence /ill be clearly revealed. *Whatever I tell you in the dar!, s#ea! in the light: and what you hear in the ear, #rea"h on the houseto#s* %!at. >::@9(E here+ the 0ord "eans the follo/in&: that about /hat the 0ord discussed /ith the" in private and in the s"all corner of Palestine+ they /ill have to preach throu&hout the /hole /orld+ to all nations D fro" the roofs of the houses. *.o not fear those who !ill the body but "annot !ill the soul* %!at. >::@H(+ for /ithout the /ill of God+ nothin& /ill happen because the 3ivine providence covers everythin&+ even the s"allest birds and the nu"ber of hairs on the "ans head. * re not two s#arrows sold for a "o##er "oin/* %!at. >::@F+ a copper coin+ assary D >S>: part of denary+ so"ethin& li$e @ $opec$s(. The one+ /ho disre&ardin& slander and persecution+ /ill faithfully confess )hrist before people+ )hrist /ill confess+ as -is true servant+ at the ;ud&"ent before the -eavenly *ather. -e /ill also turn a/ay fro" those+ /ho turn a/ay fro" -i". *I did not "ome to bring #ea"e but a sword* %!at. >::A?(E these /ords should not be understood in the literal sense. They "ean that disa&ree"ent and en"ity bet/een people /ill be the inevitable and necessary reason for the 0ords arrival to the earth+ because hu"an hatred /ill raise the severe /ar a&ainst Gods 7in&do"+ -is follo/ers and preachers. * nd a man)s enemies will be those of his own household* %"at. >::AK(E i.e. for the sa$e of servin& )hrist+ one has to sacrifice all the earthly attach"ents+ even fa"ily love. * nd he who does not ta!e his "ross and follow after 'e is not worthy of 'e* %!at. >::AHE 0u$e F:@A(+ D this i"a&e is ta$en fro" the 1o"an custo"+ accordin& /hich those conde"ned to crucifi'ion+ had to carry their cross to the place of e'ecutionE these /ords of the 0ord "ean that+ havin& beco"e the disciples of )hrist+ /e "ust bravely endure all trials and sufferin&s in -is 2a"e+ even the "ost difficult and hu"iliatin& ones D if God decides to send the" to us. *He who finds his life will lose it, and he who loses his life for 'y sa!e will find it* %!at. >::AFE 0u$e F:@?(: he /ho prefers the earthly blessin&s to those of the -eavenly 7in&do"+ /ho sacrifices the future blessin&s for the sa$e of the earthly ones+ /ho even renounces )hrist to save his earthly life+ /ill destroy his soul for the eternal lifeE but he /ho sacrifices everythin& for the sa$e of )hrist+ ri&ht up to his o/n life+ /ill save his soul for the eternal life. Instructin& and co"fortin& the postles+ the 0ord ,esus )hrist "entioned the re/ard a/aitin& all those /ho /ill receive the" in -is 2a"e: *He who re"eives you re"eives 'e, and he who re"eives 'e re"eives Him Who sent 'e* %!at. >::?:(. The further /ords "ean that the one /ho receives the postles as the prophets and ri&hteous+ /ill receive the sa"e re/ard as a prophet or

the ri&hteousE and even if so"eone 5uenches the thirst of one of -is disciples /ith a cup of cold /ater+ he /ill not be left unre/arded. -avin& finished -is edification to the >@ postles+ ,esus /ent out to preach in the to/ns of Galilee+ /hile the postles+ dividin& the"selves into pairs+ /ent to the settle"ents *and #rea"hed that #eo#le should re#ent* %"ar$ K:>@(. The postles ans/er to the 0ords 5uestion %0u$e @@:AG(+ posed to the" at the 0ast Supper+ clearly sho/s that durin& their ser"on they did not lac$ anythin& necessary. pparently+ they all &athered ane/ /ith the 0ord /hen -e found out about ,ohn the Baptists death.

The Beheadi!( o* ,oh! the Foreru!!er %!at. >?>->@E !ar$ K:>?-@FE 0u$e F:9-F(. The Evan&elists describe this event in connection /ith that the tetrarch -erod- ntipas &ot the idea that ,esus )hrist /as the resurrected fro" the dead ,ohn the Baptist. lthou&h Saint 0u$e does not fully narrate about that+ he does e'plain in brief that that thou&ht did not ori&inate fro" -erod+ but that he accepted it later+ under the i"pression of the conversations /ith people surroundin& hi". 4hile the ,e/s /ere not accusto"ed to celebratin& birthdays+ -erod once on his birthday+ in i"itatin& the eastern $in&s+ held a hu&e feast for the lords+ "ilitary co""anders and Galilean elders. ccordin& to the eastern custo"+ /o"en /ere not per"itted to be present at those feasts+ e'cept for slaves that danced before the "en. Thou&h Salo"e+ the /orthy dau&hter of her depraved "other -erodias+ /ho cohabited ille&ally /ith -erod+ i&norin& that custo"+ appeared at the feast as a dancer in the s$i"py costu"e of a dancer and fired -erod /ith her sensuous dance to such an e'tent+ that he pro"ised to fulfill everythin& she desired. Salo"e left the hall to consult /ith her "other+ not present at the feast+ /ho unhesitatin&ly stated that the best present she could &et /as the death of the hated ,ohn the Baptist D the accuser of her offensive connection /ith -erod. She de"anded: *$he head of John the %a#tist*. -o/ever+ on the one hand -erod /as afraid of the people and on the other+ he respected the Baptist as *a 2ust and holy man* and even *when he heard him>did many things* %!ar$ K:@:(E conse5uently+ fearin& that the pro"ise /ould not be fulfilled+ -erodias su&&ested her dau&hter to de"and the i""ediate e'ecution. *Give me John the %a#tist)s head here on a #latter* %!at. >?:H(+ D Salo"e de"anded fro" -erod. *$he !ing was sorry: nevertheless, be"ause of the oaths and be"ause of those who sat with him, he "ommanded it be given to her* %!ar$ K:@K+ !at. >?:F(. It "eant+ -erod did not /ant to e'ecute ,ohn+ but his pride and false sha"e did not allo/ hi" to violate his vo/+ so he sent his e'ecutioner to cut off the Prophets head and brin& it to the feast on a silver platter. It "ust be assu"ed that the feast did not ta$e place at Tiberias+ -erods usual place of residence+ but in his beyond-the-,ordan residence in ,ulias+ /hich /as not far fro" the fortress at !achaerus /here ,ohn /as confinedE or perhaps the feast /as held at the fortress itself.

The tradition states that -erodias taunted the Baptists head for a lon& ti"e: she /as piercin& his ton&ue /ith a needle for accusin& her of /antonness and ordered his body to be thro/n into the &ully that surrounded !achaerus. ,ohns disciples pic$ed up his beheaded body and as St. !ar$ states+ placed it in the coffin+ in a cave. ccordin& to the tradition+ that cave+ situated near the to/nship of Sebaste+ built on the place of for"er Sa"aria contained the re"nants of Prophets Obadiah and Elisha. This sad event of ,ohn the Baptists beheadin& is celebrated each year by the holy )hurch on the @Fth u&.+ havin& settled at this day the strict fast. -erod received the deservin& his action punish"ent: he "et /ith the total defeat at the /ar+ and+ travelin& to 1o"e+ he /as deprived of all his privile&es and estates+ and to&ether /ith unri&hteous -erodias /as i"prisoned at Gaul+ /here he finally died. 4hereas Salo"e+ in travelin& on a fro#en la$e+ fell throu&h the crac$ed ice and /as decapitated by it. -avin& buried their teacher+ ,ohns disciples told the 0ord ,esus )hrist about /hat had happened+ apparently see$in& soothin&+ and at the sa"e ti"e /antin& to /arn -i" of the possible dan&er+ for e'actly at that ti"e -e /as preachin& in the area that /as under -erods control. Evan&elist !ar$ tells us that by that ti"e the postles &athered at the 0ords side+ tellin& hi" about everythin& that they "ana&ed to do and /hat they "ana&ed to teach the others. -avin& learned of the Baptists violent death+ the 0ord /ithdre/ into the /ilderness. Evidently+ at that ti"e+ -e /as so"e/here close to the Gennesaret la$e because -e *de#arted from there by boat* %!at. >?:>A(. That secluded i.e. sparsely populated area %accordin& to Saint 0u$e(+ /as situated close to the to/n of Bethsaida. Saint 0u$e also adds that -erod+ under the influence of ru"ors and co""ents+ thou&ht that ,esus )hrist /as ,ohn the Baptist resurrected fro" the dead D and *sought to see Him* %0u$e F:F(.

The 1iraculous Feedi!( o* Five Thousa!d &eople %!at. >?:>G-@>E !ar$ K:A@-??E 0u$e F:>:->9E ,ohn K:>->G( ll the four Evan&elists describe this "iraculous event. !oreover+ Saint ,ohn connects this /ith the 0ords teachin& about the heavenly bread and the !ystery of )o""union of -is flesh and blood and &ives us the i"portant chronolo&ical indication+ that all this /as happenin& at the ti"e of *the <assover, a feast of the Jews, was near* %,ohn K:?(+ the third Passover in the 0ords service ti"e. -avin& received the ne/s about ,ohn the Baptists death+ the 0ord ,esus )hrist /ithdre/ fro" Galilee /ith -is postles+ /ho recently returned fro" their preachin& trip. They sailed across to the eastern side of the Sea of Tiberias+ to a desolate area close to the to/n of Bethsaida. s only Bethsaida /as located on the /estern ban$ near )apernau"+ it can be supposed that this /as another to/n+ Bethsaida-,ulias+ situated to the east fro" the place+ /here the river ,ordan flo/ed into the la$e of Gennesaret. ccordin& to Evan&elist !ar$s narration+ the people+ after havin& deter"ined /here the 0ord /as &oin& /ith -is postles+ *ran there on foot from all the "ities. $hey arrived before them and "ame together to Him* %!ar$ K:AA(. Seein& the "ultitude of people that have &athered around -i"+ the 0ord too$ pity on the"+ *be"ause they were li!e

shee# not having a she#herd. So He began to tea"h them many things* %!ar$ K:AA(+ and /as tellin& the" about Gods 7in&do" %0u$e F:>>( and cured the sic$ %!at. >?:>?(. fter a /hile+ accordin& to Saint ,ohn+ -e ascended the "ountain and sat do/n there /ith -is disciples+ /hen -e sa/ a cro/d of people co"in& to/ards -i". The day /as startin& to &ive /ay to the evenin&. Then all the postles approached -i" and e'clai"ed9 *$his is a deserted #la"e and the hour is already late. Send the multitudes away, that they may go into the villages and buy themselves food* %!at. >?:>GE !ar$ K:AG-AKE 0u$e F:>@(. -o/ever+ the 0ord did not /ant to send the people a/ay+ sayin& to -is disciples: *$hey do not need to go away. 1ou give them something to eat* %!at. >?:>KE !ar$ K:A9E 0u$e F:>A(. !ean/hile+ the 0ord testin& postle Philips faith as$ed hi": *Where shall we buy, that these may eat/* %,ohn K:G(+ to /hat Philip replied: *$wo hundred denarii worth of bread is not suffi"ient for them, that every one of them may have a little* %,ohn K:9(. The rest of the disciples /ere tellin& the sa"e. Then the 0ord said9 *How many loaves to you have/ Go and see* %!ar$ K:AH(. -avin& found out+ ndre/ replied to -i": *$here is a lad %probably+ a person+ sellin& food and follo/in& the cro/d( here who has five barley loaves and two small fish, but what are they among so many/* %,ohn K:F(. Then the 0ord said: *'a!e them sit down in grou#s of fifty* %0u$e F:>?+ !ar$ K:AF-?:(. nd the people sat do/n on the &reen &rass D >:: across and G: cross/ise. Thus+ it /as possible to count that there /ere G::: individuals+ e'cludin& /o"en and children %!at. >?:@>E !ar$ K:??E 0u$e F:>?E ,ohn K:>:(. Ta$in& the five loaves and t/o fish+ the 0ord raised -is eyes to the s$y+ &ave than$s %,ohn K:>>(+ blessed the" %0u$e F:>K(+ bro$e the loaves and &ave the" to the disciples+ so that they distributed the" a"on& the peopleE li$e/ise -e divided the fish for all the people %!ar$ K:A@E ,ohn K:>>(. *So they all ate and were filled* %!at. >?:@:E !ar$ K:?@E 0u$e F:>9(. 4hen everybody /as full+ the 0ord directed -is disciples to collect the re"ainin& portions+ so that nothin& /ould be /astedE and they collected >@ full bas$ets. Evan&elist ,ohn tells us that the people+ /ho /itnessed that "iraculous feedin& of the five thousand+ e'clai"ed: *$his is truly the <ro#het Who is to "ome into the world* %,ohn K:>?(E they /anted to co"e and une'pectedly ta$e ,esus+ and ta$e advanta&e of the co"in& feast of Pascha+ lure -i" to ,erusale" and proclai" -i" the 7in& in the presence of people. But the 0ord naturally did not /ant to indul&e those false ideas about the !essiah as the earthly $in&. -e directed -is disciples to &o to the /estern side of the la$e+ /hile -e -i"self havin& cal"ed the people e'cited by the "iracle+ sent the" a/ay and *de#arted again to the mountain by Himself alone* %,ohn K:>G(+ for to pray.

The $ord-s )alk o! the )ater %!at. >?:@@-AKE !ar$ K:?G-G@E ,ohn K:>K-@>(. )o"pelled by the 0ord to &o to the /estern ban$ of the Gennesaret 0a$e+ the postles &ot into the boat and sailed off. The dar$ness descended and *the sea arose be"ause a great wind was blowing* %,ohn K:>H(+ *the boat was now in the middle of the sea %i.e. la$e(+ tossed by the waves*

%!at. >?:@?(+ and the 0ord /as not /ith the"E -e re"ained alone on land+ but *saw them straining at the rowing* %!ar$ K:?H(. *$hey had rowed about three or four miles* %,ohn K:>F( a/ay fro" the eastern ban$. It /as the fourth /atch of the ni&ht+ i.e. close to the sunrise+ and suddenly the postles sa/ ,esus /al$in& on the /ater to/ards the" *and would have #assed them by* %!ar$ K:?H(. They thou&ht it /as a spirit and cried out in fear. But the 0ord cal"ed the" /ith the /ords: *%e of good "heer0 It is I: do not be afraid* %!at. >?:@9E !ar$ K:G:E ,ohn K:@:(. Possessin& a fiery te"pera"ent+ postle Peter beca"e infla"ed /ith the desire to &reet the 0ord by /al$in& to/ards -i"+ and as$ed per"ission to do so D to /hich the 0ord replied: *Come* %!at. >?:@F(. Peter stepped out of the boat+ and the po/er of his faith "ade a "iracle D he /al$ed on the /ater. -o/ever the stron& /ind and turbulent /aves distracted Peters attention fro" ,esus: the fear that sei#ed hi" /ea$ened his faith+ and he started to sin$+ cryin& out in despair: *(ord, save me0* %!at. >?:A:(. The 0ord i""ediately stretched forth -is hand to support hi" and said: *+ you of little faith, why did you doubt/* %!at. >?:A>(. s soon as *they got into the boat, the wind "eased* %!at. >?:A@(+ *and immediately the boat was at the land where they were going* %,ohn K:@>(. Then+ everybody /ho /as in the boat ca"e up to ,esus and e'clai"ed: *$ruly you are the Son of God* %!at. >?:AA(. s soon as the 0ord landed+ the local inhabitants i""ediately surrounded -i": they reco&ni#ed -i" and infor"ed all the people in the nei&hborin& settle"ents+ /ho brou&ht -i" all their sic$. The faith in the "iraculous po/er that e"anated fro" the 0ord /as so stron&+ that the local residents+ in receivin& per"ission fro" the 0ord to touch -is clothin& instantly &ot cured. The Talk about the 5eave!ly Bread %,ohn K:@@-9>(. The 0ords "iraculous crossin& of the Gennesaret 0a$e+ provo$ed a"a#e"ent a"on& the people+ /ho already tried the "iraculous bread. This event is narrated by Evan&elist ,ohn alone+ /ho also conveys the 0ords ser"on about -i"self as about the bread that had descended fro" heaven+ revealin& the necessity to have co""union of -is *lesh and Blood in order to be saved. 7no/in& that the 0ord did not enter the boat /ith -is disciples+ the people sou&ht -i" in the /ilderness. -avin& found -i" on the other side of the la$e+ teachin& in a syna&o&ue at )apernau"+ they /ere astounded and be&an to 5uestion -i" about ho/ -e &ot there. The 0ord did not respond the 5uestionE -e used it as a reason to &ive the detailed ser"on about -i"self+ as about the -eavenly Bread. -e be&an the tal$ /ith reproachin& the ,e/s for the fact that they re"ain slaves to their sensations in everythin& D even in follo/in& -i". *1ou see! 'e, not be"ause you saw the signs, but be"ause you ate of loaves and were filled*E i.e. not because they /ere enli&htened throu&h the "iracles by Gods &oodness+ /hich offers eternal and incorrupt blessin&s+ but because throu&h the "iracle+ "ade the day before+ their hun&er /as satiated D ;ust as the other "iracles stopped the other physical sufferin&sE but nobody /as concerned about the satisfaction of the needs of the spirit+ for /hich+ after all+ )hrist ca"e do/n to earth. *I am the %read of life, he who "omes to 'e shall never hunger, and he who believes in 'e shall never thirst,* D this reproach of the 0ord /as directed at those /ho treat the )hristianity valuable only

because it is beneficial for establishin& the /elfares of our te"porary earthly life. *.o not labor for the food whi"h #erishes* to&ether /ith the body+ *but for the food whi"h endures to everlasting life,* i.e. about that+ /hich re"ains forever and serves the eternal life. This food *the Son of 'an will give you* D says the 0ord D *be"ause God the &ather has set His seal on Him*. 8nder the /ord *seal* "ust be understood those si&ns and "iracles+ /hich the 0ord perfor"ed on Gods /ill. E'cited by the reproach+ the ,e/s as$ed -i": *What shall we do, that we may wor! the wor!s of God/* They understood that -is /ords contained the de"and for "oral actions on their part+ but they did not understand /hich ones e'actly. To that+ instead of pointin& at "any deeds of pleasin& God accordin& to the 0a/ of !oses+ the 0ord points at ;ust one: *$his is the wor! of God, that you believe in Him Whom He sent*. This is the "ain /or$ that is pleasin& to God+ /ithout /hich there is no life that is God-pleasin& in &eneral+ for in it+ li$e in a seed+ are contained all the /or$s that are pleasant to God. )o"prehendin& that ,esus is callin& -i"self *the 'essenger of God*, the ,e/s reply that they do not have such faith in -i"+ as the Israelites had in God and !oses+ -is prophet+ because the si&ns that -e /as perfor"in& /ere not enou&h. -ere is the proof-e had perfor"ed.-e hafd of ho/ unstable the faith+ /hen it is based on "iracles alone+ is: it de"ands &reater and &reater "iracles. nd the ,e/s are no "ore satisfied that )hrist had fed G::: people /ith G loaves+ and start de"andin& a &reater "iracle+ so"ethin& li$e the "iraculous "anna fro" -eaven that /as sent to the" durin& their forty-year /anderin& period in the /ilderness. The 0ord responds to that sayin& that the "iracle perfor"ed by God throu&h !oses is less i"portant than that /hich -e perfor"ed throu&h !essiah-,esus+ &ivin& the" not the visual "anna but *the true bread from Heaven*. This bread *gives life to the world*. -o/ever+ the ,e/s understand that li$e the sensual+ physical bread+ althou&h so"e/hat special D and they e'press their desire to al/ays receive that type of bread. This response reflects their e'tre"ely physical inclination of their thou&hts and ideas of the !essiah D as bein& a /onder-/or$er and nothin& "ore. Then the 0ord directly and decisively reveals the teachin& about -i"self as about the 6bread of life6+ sayin& that -e is that bread+ /hich *"omes down from Heaven and gives life to the world*E that the one /ho co"es to -i" /ill have no hun&er+ and the one /ho believes in -i" /ill never thirst a&ain. The 0ord notes /ith sorro/ that+ althou&h the ,e/s do not believe in -i"+ that /ill not interfere /ith the reali#ation of the -eavenly *athers /ill. Everybody see$in& salvation throu&h the 0ord+ 6/ho co"e to -i"6+ /ill beco"e the inheritors of the !essiahs $in&do" established by -i"+ and they /ill be resurrected by -i" on the last day and beco"e /orthy of the eternal life. 2onetheless+ the ,e/s are be/ildered and /ith co"plaints start to discuss a"on& the"selves ho/ ,esus could say that -e had descended fro" -eaven /hen everybody $no/s -is earthly ori&in. The 0ord e'plains their co"plaints by sayin& that they are not a"on& those elected by God+ /ho" God the *ather attracts to -i" throu&h the po/er of -is &race. 4ithout such a blissful call+ it is not possible to start believin& in the !essiah D -is Son+ sent to the earth by -i" to save the people. -o/ever+ this thou&ht does not destroy the concept of the "ans free /ill. s blessed Theothylactus /rote: 6God the *ather attracts those /ho have the capability+ 0ith their consentE but those+ /ho have made themselves incapa#le, -e does not attract to faith. ,ust as a "a&net does not attract all that it co"es into the contact /ith+ but only iron+ so does God+ co"in& close to everyone+ attracts only those /ho are capable of revealin& so"e

rese"blance to -i"6. It is as thou&h the 0ord is sayin&: 63o not co"plain about !e+ but about yourselves+ for not havin& the ability to believe in !e as in the !essiah.6 ll the Old Testa"ent boo$s testify to the co"in& of )hrist+ and those /ho consciously study the"+ cannot but be tau&ht by God+ and accept the !essiah-)hrist sent by -i". The teachin& &iven by God is not li$e loo$in& at God+ for God the *ather is only seen by the One+ 4ho is fro" -i"+ i.e. !essiah-)hrist. person studies as thou&h directly fro" God -i"self /hen he studies the Scripture attentively and /ith faith+ for the "ain the"e of the Scripture is )hrist. *I am the %read of life*, says the 0ord of -i"self: not lifeless as the "anna /as+ but the bread that is alive. The "anna fed only the body+ and that /as /hy those /ho ate it died any/ayE the real Bread+ that co"es do/n fro" heaven is such+ that all /ho eat it /ill not die but receive the eternal life. nd this Bread is the very 0ord ,esus )hrist. *ollo/in& this+ the 0ord says "ore clearly and definitively: this Bread that has co"e do/n fro" heaven is -is *lesh+ 4hich -e &ives for the life of the /orldE here -e is tal$in& about -is forthco"in& death on the cross at Gol&otha for the redee"in& of hu"anity fro" its sins. In connection /ith the approachin& feast of Pascha /ith -i"self+ the 0ord teaches about -i"self+ as about the true Paschal 0a"b that accepts the sins of the /hole /orld upon -i"self. The paschal la"b /as only a sy"bol of 0a"b-)hrist+ D throu&h /hich the 0ord /anted to sho/ -is listeners that the ti"e of the sy"bolis" had passed+ because the .ery Truth had arrived in -is person: the parta$in& of the paschal la"b /ill be replaced in the 2e/ Testa"ent by the parta$in& of the Body of )hrist+ brou&ht as a sacrifice for the sins of the /hole /orld. The ,e/s+ havin& accepted the /ords of the 0ord literally+ beca"e confounded and started ar&uin& a"on& the"selves over those /ords9 *How "an this 'an give us His flesh to eat/* They indeed understood those /ords literally and not fi&uratively+ ;ust as the conte"porary sectarians /ho re;ect the !ystery of the -oly )o""union+ /hich &rants the blissful unity /ith )hrist+ /ant to treat the". In order to stop their ar&u"ent+ the 0ord decisively and cate&orically repeats: *'ost assuredly, I say to you, unless you eat the &lesh of the Son of 'an and drin! His %lood, you have no life in you. Whoever eats 'y &lesh and drin!s 'y %lood has eternal life, and I will raise him u# at the last day*. -ere+ the 0ord reveals in all its fullness and clarity+ -is teachin& on the necessity of )o""union of -is *lesh and Blood+ in order to have the eternal salvation. 4ith their fleein& fro" E&ypt+ the ,e/s s"eared the door ;a"bs and the entrances of their d/ellin&s /ith the blood of sacrificial la"bs+ in order to save their ne/-born fro" the hands of the n&elslayers %E'odus >@:9->A(. 4ith the $illin& of the paschal la"b at the te"ple+ its blood /as used to s"ear the entrance to the altar+ re"indin& the door;a"bs and entrances of the ,e/ish d/ellin&s. On the paschal supper+ the blood /as sy"bolically replaced /ith /ine. Because the paschal la"b /as a sy"bol of )hrist+ ;ust as the liberation of the ,e/s fro" the E&yptian captivity served as a sy"bol of the /orlds rede"ption+ then in the /ords of )hrist that in order to have eternal life it is essential to *eat the flesh of the Son of 'an and drin! His blood*, one should see as the replace"ent of the Old Testa"ent la"b /ith )hrists Body+ and the sy"bolic /ine D /ith -is Blood. This is the Ne0 !ascha, /hich is prophetically depicted by the 0ord in -is ser"on. The "eanin& of )hrists /ords is conse5uently in the fact that the one+ /ho /ants to understand the atone"ent perfor"ed by )hrist throu&h -is death on the cross+ "ust eat -is *lesh and drin$ -is Blood. Other/ise+ he /ill not beco"e a participant of this atone"ent+ /ill not have /ithin

hi"self eternal life+ i.e. /ill re"ain alienated fro" God+ /hich is+ actually+ eternal death. By the 0ords o/n /ords+ -is *lesh and Blood are food indeed and drin1 indeed+ for only they report to a person eternal life. This occurs because they &ive the parta$er the closest internal co""union /ith )hrist+ "ysterious ;oinin& /ith -i" %GK(. In such a /ay+ throu&h this !ystery+ the "an that had fallen into sin+ is grafted a ne/ life. ,ust li$e a &ardener &rafts a piece of cuttin& fro" one tree to another in order to "a$e it fruit-bearin&+ so does )hrist+ /ishin& to "a$e us the participants in the 3ivine life D -e -i"self physically enters into our body+ desecrated by sin+ and &ives the start for the internal transfor"ation and sanctification+ "a$in& us a ne0 creation. In order to be saved it is not sufficient ;ust to believe in )hrist. It is necessary to fuse /ith -i"+ abide in -i" so that -e too "ay abide in us+ and this is achieved only throu&h the "eans of the -oly )o""union of -is Body and Blood. -o/ever+ these /ords of the 0ord /ere so unusual for the ,e/s that at that ti"e not only -is ene"ies but so"e of -is disciples /ere te"pted+ sayin&: *$his is a hard saying: who "an understand it/* -avin& read their thou&hts and feelin&s+ the 0ord replied: *.oes this offend you/ What then if you should see the Son of 'an as"end where He was before/* -ere+ the 0ord "eans ho/ they /ould be te"pted+ seein& -i" crucifiedM *urther on+ the 0ord e'plains ho/ to understand -is /ords properly: *It is the S#irit Who gives life: the flesh #rofits nothing. $he words that I s#ea! to you are s#irit, and they are life*. So+ )hrists /ords need to be understood in the spiritual sense and not sensually or rou&hly+ as thou&h -e is offerin& -is *lesh+ li$e the "eat of an ani"al+ to satisfy bodily hun&er. It is as thou&h the 0ord is sayin& that -is teachin& is not about the "eat or food+ /hich nourishes the physical life+ but about the 3ivine Spirit+ the &race and eternal life+ /hich is developed in people throu&h the blissful "eans. Statin& *$he flesh #rofits nothing*, the 0ord /as not spea$in& of -is o/n *lesh D not at all D but of those+ /ho understood -is /ords sensually. 4hat does it "ean to understand sensuallyI It is too loo$ upon the ob;ects si"ply and thin$ about nothin& "ore but satisfyin& ones natural needs. In other /ords+ it is to accept life purely physically or sensually. -o/ever+ one should not ;ud&e accordin& to /hat he sees. ll its "ysteries have to be vie/ed /ith the inner si&ht. This "eans to understand life spiritually %St. )hrysosto"(. If )hrists *lesh /as separated fro" -is spirit+ it /ould not be able to &ive lifeE and of course+ it &oes /ithout sayin&+ )hrists /ords are not about -is soulless and lifeless *lesh+ but of the *lesh that is united /ith -is 3ivine Spirit. *%ut there are some of you who do not believe*. Of course it is difficult to believe in the hu"ble 3ivinity+ /ithout the assistance of Gods &race. s it can be seen later+ these /ords of the 0ord contained the first indication at ,udas-betrayer. The teachin& about the -oly Eucharist /as and /ill be the touchstone of faith in )hrist. There are "any people that are i"pressed by )hrists "oral la/+ but /ho yet do not understand the necessity of unity /ith -i" in this !ystery. !ean/hile+ /ithout this !ystery of unity /ith )hrist+ /ithout the &raftin& of -is 6cuttin&+6 it is i"possible to follo/ even the "oral la/ in ones life+ because it is beyond the hu"an po/er. That is /hy after this ser"on+ as the Gospel states+ "any people left )hrist+ especially because the tal$ /ent a&ainst the ,e/s earthly understandin& of the !essiah. Then the 0ord+ testin& -is closest disciples+ the t/elve postles+ in their faith in -i"+ as$ed if they /ould li$e to leave -i" too. But in response Peter-Si"on+ spea$in& undoubtedly on the behalf of the rest+ pronounces the &reat confession of faith in the 0ord as *Christ, the Son of the living God*. -o/ever+ the 0ord

noticed that not all the t/elve believed in -i"+ and that one of the" /as devilE of course+ not in the literal sense+ but as the ene"y of )hrist and -is /or$s. 4ith that the 0ord /anted to &ive a /arnin& to ,udas hi"self+ as -e $ne/ beforehand that he /as plannin& to betray -i". On the feast-day of Pascha+ the 0ord did not &o to ,erusale" this ti"e+ because the ,e/s /ere see$in& to $ill -i" %,ohn 9:>(+ /hile the hour of -is sufferin&s on the cross had not arrived.

The Third &ascha

/3posi!( the &harisees- Traditio!s %!at. >G:>-@:E !ar$ 9:>-@A(. t the third Pascha+ the 0ord /as not in ,erusale". -o/ever+ but the ,erusale" Pharisees never paused their surveillance on -i" and not findin& -i" in ,erusale"+ /ent to Galilee. !eetin& -i" /ith -is disciples there+ they rene/ed their previous conde"nations of -is disciples for not follo/in& the traditions of the elders. Their reason /as that -is disciples did not /ash their hands before eatin&. ccordin& to the la/s of the Pharisee piety+ before eatin& and after/ards+ the hands had to be /ashed obli&atory. !oreover+ the Tal"ud deter"ines precisely the re5uired "easure of /aterE the ti"e and order of /ashin& the hands+ dependin& on the fact if there /ere "ore than G people+ or if there /ere less. *ollo/in& these rules /as supposed to be so i"portant that those /ho violated the"+ /ere sub;ected to the Sanhedrins punish"ent D up to e'co""unication. The ,e/s believed that !oses received t/o sets of co""and"ents on the Sinai: the one /as recorded in boo$s+ /hile the other /as not+ and passed orally fro" fathers to sons+ and thereafter /as eventually recorded in the Tal"ud. That second la/ /as na"ed 6the elders traditions6+ i.e. the traditions of the ancient "en+ ancient rabbis. The un/ritten la/ /as re"ar$able for its &reat pettiness. Thus+ for e'a"ple+ the la/ on /ashin& the hands+ initially inspired by the strife for hy&iene and /as useful by itself+ beca"e a pre;udice and to&ether /ith the si"ilar re5uire"ents+ obscured the "ore i"portant de"ands of the la/ of God+ beco"in& senseless and har"ful. The disciples+ /ith their 3ivine Teacher /ere /or$in& for a &reat "atter+ buildin& Gods 7in&do" on earth and did not have ti"e to even eat bread %!ar$ A:@:+ /hile the Pharisees de"anded that they should strictly follo/ all these petty traditions. The 0ord -i"self responds to the Pharisees accusations: *Why do you also transgress the "ommandment of God be"ause of your tradition/* %!at. >G:AE !ar$ 9:F(. 6Throu&h this+ the 0ord sho/ed that the one sinnin& in &reat deeds should not note+ /ith such solicitude+ the "inor trans&ressions of the others6 %St. )hrysosto"(. Specifically+ the 0ord pointed out that in the na"e of their tradition+ the Pharisees /ere violatin& the direct and definite co""and"ent about honorin& parents. This tradition per"itted children to deprive their parents of the "aterial support+ if they declared their possessions as 2Cor#an2& i.e. as dedicated to God. nd such dedication as a &ift to God could include everythin&: a house+ a field+ sanctified and unsanctified livestoc$E at the sa"e ti"e+ the

one /ho dedicated could continue usin& his possessions by "a$in& a s"all pay"ent into the te"ples coffer. But for that+ he re&arded hi"self free of any social obli&ations+ even fro" the responsibility to ta$e care of his parents D denyin& the" even the very necessary for life and sustenance. )allin& the Pharisees hypocrites+ the 0ord ascribes Isaiahs prophesy %@F:>A( to the"+ confir"in& that they honor God superficially+ /hile their hearts are far a/ay fro" -i"E and it is futile to thin$ that in such a /ay they are pleasin& God+ and fruitless that they are teachin& the others to do the sa"e thin&. ddressin& then all the people+ the 0ord further added that to e'pose the Pharisees: *6ot what goes into the mouth defiles a man: but what "omes out of the mouth, this defiles a man* %!at. >G:>>E !ar$ 9:>G(. The Pharisees did not understand the difference bet/een physical and "oral cleanliness. They presu"ed that if food is unclean or is ta$en by the unclean hands+ it /as capable of soilin& the person "orally+ "a$in& hi" unclean before God. But the 0ord sho/s that /hat "a$es a person "orally unclean is everythin& /hat co"es out fro" an unclean heart. -o/ever+ sectarians and the other opponents of fastin&+ "aintain a co"pletely &roundless presu"ption that these /ords of the 0ord /ere a&ainst the fasts+ established by the -oly )hurch. 2aturally+ the food enterin& the "outh does not "a$e a person unclean+ if this is not associated /ith &luttony+ disobedience and other types of sinful inclinations of the heart. 4e fast not because /e are afraid to desecrate ourselves /ith the non-0enten food+ but for the sa$e of "a$in& it easier to stru&&le /ith the other sinful passions+ to con5uer our sensuality+ to train ourselves to curb our /ill throu&h the obedience to the -oly )hurch deter"inations. *or e'a"ple+ ac$no/led&in& that drun$enness is the evil+ /e do not assert that /ine is the evil because it desecrates a person. The Pharisees &ot te"pted because the 0ord had no respect for the tradition of the elders+ and evidently+ not even for the 0a/ of !oses+ /hich established the strict difference bet/een different types of food. The 0ord cal"ed -is disciples+ callin& the Pharisees *blind leaders of the blind* %!at. >G:>?(+ and so there /as no need to follo/ the invented by the" teachin&: any si"ilar teachin& that does not e"anate fro" God /ill be uprooted. *urther on+ the 0ord e'plains to the postles that the food+ co"in& throu&h the "outh+ bypasses the soul and is e'pur&ated+ not leavin& any trace in the soul. But the sins that co"e forth fro" the "outh and heart of the "an+ desecrate hi". The 5eali!( o* a 'a!aa!ite )o#a!-s dau(hter %!at. >G:@>-@HE !ar$ 9:@?-A:(. 0eavin& Galilee+ the 0ord departed to *the region of $yre and Sidon* %!at. >G:@>E !ar$ 9:@?(+ i.e. to the heathen land of Phoenicia+ to the north/est of Galilee+ and their "a;or to/ns of Tyre and Sidon. *ro" the /ords of Saint !ar$ *and wanted no one to !now it* %!ar$ 9:@?(+ it can be assu"ed that the 0ords ai" of departin& into the "idst of other tribes population of different faith /as to be alone for a /hileE to rest fro" the ubi5uitous cro/ds follo/in& -i" constantly in Galilee+ and perhaps fro" the i"placable hatred of the Pharisees. *%ut He "ould not be hidden* %!ar$ 9:@?(+ because the /o"an+ /ho Saint !atthe/ calls a Canaanite+ /hile Saint !ar$ D a Syrian+!hoenician+ heard about -i". ccordin& to Saint !ar$s /ords+ an evil spirit possessed this heathen /o"ans dau&hter and she be&an as$in& -i" to cast the de"on out of her dau&hter.

/are fro" the ,e/s of the co"in& !essiah+ she called -i" *Son of .avid* %!at. >G:@@(+ thereby professin& her faith in -is !essianic /orthiness. Testin& her faith+ the 0ord *answered her not a word* %!at. >G:@A(+ so that even the disciples be&an to as$ on her behalf. ,esus replied: *I was not sent e5"e#t to the lost shee# of the house of Israel* %!at. >G:@?(E after all+ the ,e/s /ere Gods chosen people and it /as to the" that Gods 1edee"er /as pro"ised+ and to nobody else+ and it /as to the" specifically+ that -e had to co"e in the first instanceE to save the" and perfor" "iracles a"on& the". 4ishin& to discover the full "easure of the /o"ans faith in front of -is postles+ and to edify the"+ perhaps the 0ord adapted -is /ords in such a "anner as to reflect the ,e/s idea of the heathens. Gradually &ettin& closer to ,esus+ the /o"an finally+ on the /ords of Saint !ar$+ fell at -is feet+ pleadin& for her dau&hter to be healed. lthou&h $no/in& her faith+ but continuin& to test her+ the 0ord refuses the /o"an /ith the /ords that "i&ht have see"ed cruel+ if they /ere not said by the 0ord+ filled /ith love for the sufferin& hu"anity. *It is not good to ta!e the "hildren)s bread and throw it to the little dogs* %!at. >G:@KE !ar$ 9:@9(. The "eanin& of these /ords is that the 0ord did not /ithdra/ fro" the chosen people+ so as to ta$e a/ay -is &race&ivin& "iraculous po/er and dissipate it in the land of the heathens. Of course+ those /ords /ere uttered so as to reveal before everyone the po/er of that /o"ans faith+ and also to sho/ that even the heathens+ /hen they believe+ are /orthy of Gods "ercy D contrary to the conte"pt that the ,e/s nurtured to/ards the". Throu&h her response to the 0ord+ the /o"an truly displayed the full stature of her faith+ to&ether /ith the e'traordinarily depth of hu"ility+ by acceptin& the offensive na"e of a do&+ bein& a heathen: *1es (ord, yet even little dogs eat the "rumbs whi"h fall from their masters table* %!at. >G:@9E !ar$ 9:@H(. Such &reat faith and deep hu"ility /ere re/arded i""ediately: *+ woman* D said the 0ord @ *great is your faith0 (et it be to you as you desire* %!at. >G:@HE !ar$ 9:@F(. nd at that "o"ent+ the dau&hter of the )anaan /o"an /as healed. This "iracle is note/orthy in that it /as perfor"ed at a distance fro" the ill person+ ;ust as the healin& of the )enturions servant at )apernau" %!at. H:>A(+ also the sa"e heathen+ /hose faith also earned Gods praise. The 5eali!( o* the "peech-0#peded :ea* &erso! %!at >G:@F-A>E !ar$ 9:A>-A9. The 0ord ca"e throu&h the borders of the 3ecapolis fro" Phoenicia to the 0a$e of Galilee. This land represented a union of ten cities+ /hich+ /ith the e'ception of the city Scythopolis+ /as situated to the east of the la$e of GalileeE fro" the ti"e of the ssyrian captivity of ,e/s+ the land /as populated essentially by the heathens. On the /ay+ the 0ord healed a speech-i"peded deaf individual+ about /hat is narrated only by Evan&elist !ar$. 8sually+ the 0ord healed only /ith -is /ord. -o/ever+ that ti"e -e led the afflicted person aside D apparently to evade idle curiosity of the se"i-heathen cro/d D inserted -is fin&ers into the ailin& persons ears+ and havin& spat+ touched his ton&ue: apparently all that /as done to arouse faith in the sic$ person D an essential prere5uisite for healin& D for he /as deaf+ and it /as i"possible to co""unicate /ith hi". 0oo$in& up to heaven -e si&hed in prayer+ so as to "a$e clear to the surroundin& people that -e is healin& throu&h the 3ivine D and certainly not throu&h de"ons po/er+ as the Pharisees said of -i" in the slanderous ru"ors. -avin& pronounced authoritatively 2.phphatha2 %!ar$ 9:A?(+ /hat "eans 2open2 in Syrian+ the 0ord healed hi". s usual+ -e

co""anded the surroundin& eye/itnesses not to tell anyone+ in order perhaps not to e'cite the people and thereby not to ar" the Pharisees further a&ainst -i"self. But no "atter ho/ "uch -e prohibited that+ the "ore those /ho had /itnessed the "iracle told and repeated about /hat they had seen. ccordin& to Saint !atthe/+ havin& passed throu&h 3ecapolis+ the 0ord arrived at the 0a$e of Galilee+ "ore than li$ely+ fro" the east or the northeast. -ere+ as usual+ "asses of people a/aited and follo/ed -i"+ and /herever -e stayed+ there /as an instant con&re&ation of people. They brou&ht to -i" the la"e+ blind+ "ute+ "ai"ed and those sufferin& /ith different types of illnesses. Their faith in )hrists "iraculous po/er /as so &reat that they did not as$ -i" for anythin&+ but ;ust silently placed the ill at -is feet+ *and He healed them* %!at. >G:A:(. Seein& those "iracles+ the people *glorified the God of Israel* %!at. >G:A>(+ re&ardin& -i"+ li$e the chosen people+ as their o/n God. The 1iraculous Feedi!( o* Four Thousa!d &eople %!at. >G:A@-AFE !ar$ H:>-F(. The 0ord spent three days /ith the people on the barren ban$ of the Gennesaret 0a$e. The supplies of bread /ere over+ there /as no/here to buy it and the 0ord perfor"ed the "iracle of feedin& the "asses ane/E that ti"e D feedin& four thousand /ith 9 loaves. On this occasion+ there /ere 9 bas$ets of bread re"ainin&. -avin& fed the people+ the 0ord let the" &o+ /hile -e and -is postles "ade their /ay to the /estern ban$ in the boat+ to the re&ion of !a&dala or+ as Saint !ar$ notes+ to the 3al"anuthian re&ion. 3al"anutha /as a s"all villa&e beside the city of !a&dala that /as located on the /estern ban$ of the 0a$e of Galilee. The /3posure o* the &harisees "eeki!( the "i(!s %!at. >K:>->@E !ar$ H:>>-@>(. s soon as the 0ord stepped off the boat+ the Pharisees and Sadducees approached -i"+ evidently /aitin& for -i" specially. 2or"ally+ the Pharisees %the conservatives( and the Sadducees %the liberalsSfree thin$ers( /ere hostile to/ards each other+ but they /ere united in one spirit a&ainst the 0ord. They te"pted -i"+ hypocritically and insincerely as$in& -i" to sho/ the" such a si&n fro" heaven that /ould serve as a definite proof of -is 3ivine /orthiness as the !essiah to the" and to the rest of people. Bein& convinced that the 0ord /ould refuse the"+ they /anted to use that as another reason to proclai" to the people that because ,esus could not &ive the" a si&n+ -e could not be the !essiah. The 0ord sternly ans/ered the Pharisees+ callin& the" hypocrites+ because /hile $no/in& ho/ to ;ud&e on the forthco"in& /eather+ they did not /ant to notice the evident si&ns testifyin& of -is !essianic /orthiness. nd a&ain -e told the" that no si&ns /ould be &iven to the"+ *e5"e#t the sign of the #ro#het Jonah* %!at. >K:?(. 2ot /ishin& to continue conversin& /ith the hypocrites+ the 0ord+ havin& ;ust arrived at that side of the la$e+ &ot bac$ into the boat /ith the postles and /ent bac$. Such a rash did not &ive the postles an opportunity to replenish their bread supply. !ean/hile+ &rievin& over the spiritual

blindness of the Pharisees and Sadducees+ and /ishin& to /arn -is postles of the sa"e destructive state+ the 0ord said: *%eware of the leaven of the <harisees and Saddu"ees* %!at. >K:>>(. Saint !ar$ replaces the /ord *Saddu"ees* /ith another D *Herod)s*, /hich doesnt chan&e the "eanin& of the phrase+ for -erod- ntipas belon&ed to the Sadducees sect. -o/ever+ the postles did not understand the 0ords /arnin&+ thin$in& that -e /as reproachin& the" for /astin& the opportunity of obtainin& bread. The 0ord then truly chastised the" for their lac$ of faith+ for their lac$ of understandin& and for&etfulness+ and re"inded the" of the t/ice happened "iracle of feedin& several thousands /ith fe/ loaves. Only then did the postles reali#e that the 0ord /as /arnin& the" a&ainst the Pharisees and Sadducees teachin&.

The 5eali!( o* a Bli!d &erso! i! Bethsaida %!ar$ H:@@-@K(. The "iracle about /hich only Saint !ar$ narrates+ the 0ord perfor"ed after -e and -is disciples /ent to the eastern ban$ of the Gennesaret 0a$e. On the /ay to )aesarea Philippi+ in the to/n of Bethsaida %also $no/n as ,ulias+ in the na"e of Tetrarch Philips dau&hter ,ulia(+ a blind person /as brou&ht to the 0ord so that -e could cure hi" /ith the touch of -is hands. !ore than li$ely+ he /as not born blind+ for /ith the first touch of the 0ords hands+ he announced that he could see trees and peopleE i.e. he /as already a/are of /hat people and trees loo$ed li$e. -avin& cured hi"+ the 0ord acted as -e did /ith the healin& of the speech-i"peded deaf individual: -e led the "an out of the settle"ent+ spat on his eyes and his si&ht returned+ not instantly but &radually+ after the 0ord laid -is hands on hi" t/ice. pparently+ by -is actions the 0ord once a&ain /as tryin& to arouse faith in the "an+ /hich /as essential for the perfor"ance of the "iracle. Thereupon+ the 0ord sent hi" ho"e+ co""andin& hi" not to enter the settle"ent+ and not to tell anyone there about the "iracle.

&eter-s 'o!*essio!. ,esus is 'hrist4 the "o! o* God %!at. >K:>A-@:E !ar$ H:@9-A:E 0u$e F:>H-@>(. *ro" Bethsaida-,ulias+ the 0ord and -is disciples headed to/ards the land of )aesarea Phillipi. This city %for"erly $no/n as Panis+ located on the northern boundary of 2aphtali tribe+ at ,ordans river-bed+ at the foothill of the !ount 0ebanon(+ /as e'panded and decorated by the Tetrarch Philip+ and na"ed )aesarea D in honor of the 1o"an )aesar %Tiberius(. In the contrast to the other D Palestinian )aesarea+ situated on the ban$s of the Inland Sea+ this )aesarea /as called Philippi. 4hile the 0ords earthly life /as co"in& to the end+ the preachers of -is Teachin&+ those chosen by -i"+ /ere not so /ell-prepared for their &rand "ission. )onse5uently+ the 0ord sou&ht opportunities to be alone /ith the" "ore fre5uently. In -is conversations /ith the"+ -e atte"pted to accusto" the" to the idea+ that the !essiah is not an earthly $in& that /ill help the

,e/s to con5uer all the nations of the /orld+ but that the !essiah is the 7in&+ 4hose 7in&do" is not of this /orld+ 4ho /ill suffer for the /orld+ 4ho /ill be crucified and /ill then resurrect fro" the dead. nd so it /as durin& that lon& ;ourney+ bein& left alone /ith -is postles and /ishin& to provo$e the tal$ about -i"self+ the 0ord said9 *Who do man say that I, the Son of 'an, am/* %!at. >K:>AE !ar$ H:@9 and 0u$e F:>H( The postles ans/ered that the people had different opinions of -i": for e'a"ple+ the court of -erod- ntipas re&arded -i" as resurrected ,ohn the Baptist+ /hile the people considered -i" to be the one of the &reat Old Testa"ent Prophets %Eli;ah or ,ere"iah or so"e other one(. There /as a belief a"on& the people that before the arrival of the !essiah+ another prophet /ill precede -i"+ and not re&ardin& very ,esus as the !essiah+ they supposed -i" to be ;ust the forerunner of the !essiah. The 0ord then poses a direct 5uestion to -is disciples: *%ut who do you say that I am/* %!at. >K:>GE !ar$ H:@FE and 0u$e F:@:( Then the 6al/ays fervent Peter6+ 6the voice of the postles6 D as )hrysosto" called hi"+ e'clai"ed: *1ou are the Christ, the Son of the living God* %!at >K:>KE !ar$ H:@F and 0u$e F:@:(. 4ith those /ords+ Evan&elists !ar$ and 0u$e li"it the narration of that episode+ statin& that the 0ord co""anded the" not to tell anyone about this. -o/ever+ Saint !atthe/ adds to this+ that the 0ord praised Peter+ tellin& hi": *%lessed are you, Simon %arEJonah, for flesh and blood had not revealed this to you, but 'y &ather Who is in Heaven* %!at. >K:>9(. 4ith those /ords+ the 0ord sho/ed to Si"on-Peter that he should not re&ard his faith as the result of his /atchful "ind+ for it is the precious &ift fro" God. * nd I also say to you, @ adds the (ord in the sense that, well you told 'e, now I am telling you9 1ou are <eter, and on this ro"! I will build 'y Chur"h, and the gates of hades shall not #revail against it* %!at. >K:>H(. It /as at the first "eetin& that the 0ord na"ed Si"on as Peter in Gree$+ or )ephas in Syrian)haldean+ "eanin& 2a roc12 %,ohn >:?@(. Then+ -e as if /as /itnessin& that Peter /as ;ustifyin& the na"e &iven to hi"+ and that he by the fir"ness of his faith is truly a roc$. -o/ever+ can an assertion be "ade that throu&h these /ords+ the 0ord pro"ises to establish -is )hurch on Peters personality D ;ust li$e the 1o"an )atholics are doin&+ tryin& to ;ustify their false teachin& on the pri"acy of the 1o"an Pope+ as the successor of postle Peter+ over the /hole )hristian )hurchI )ertainly notM If the 0ord had in "ind very Peters personality+ -e /ould have said so"ethin& li$e this: 6<ou are Peter+ and I shall build !y )hurch upon youM6 -o/ever+ /hat /as said /as totally different+ /hich is especially evident in the Gree$ te't of the Gospel+ /hich it is necessary to consult in the cases of "isunderstandin&. The /ord !etros is not repeated there+ althou&h it too "eans a roc1. 4hat is used is the /ord petra+ "eanin& a cliff. *ro" this+ it is clear that the 0ord addressin& Peter pro"ises to establish -is )hurch not on hi" but on that faith+ /hich Peter displayed+ i.e. on the &reat truth that *Christ is the Son of the (iving God*. This is the /ay ho/ Saint )hrysosto" and other &reat *athers of the )hurch interpreted this e'tract. 8nder the /ord 6roc$6 they understood the confession of faith in ,esus )hrist as the !essiah+ the Son of God+ or even si"ply faith in very ,esus )hrist+ 4ho is often "entioned in the -oly Scripture as a roc1 %e.&. E'odus @H:>KE Genesis ?:>>E 1o"ans F:AAE > )or. >::?(. It is re"ar$able that postle Peter hi"self in his first Epistle calls ,esus )hrist as the stone+ but not hi"self. -e encoura&es the faithful to approach the 0ord *as to a living stone, re2e"ted

indeed by men, but "hosen by God and #re"ious* %> Peter @:?(+ and the"selves /ould *be as living stones* %> Peter @:G(+ bein& a part of the spiritual d/ellin&. pparently+ Peter is teachin& the faithful to /al$ on the sa"e path as he had done+ havin& beco"e 2!etros2 after confessin& his faith in )hrist the 1oc$. Thus+ the "eanin& of this profound and /onderful state"ent of )hrist is in the follo/in&: 6Blessed are you Si"on+ the son of ,onah+ because you co"prehended this not throu&h the hu"an "eans+ but throu&h !y -eavenly *athers revelationE and I shall tell you that it /as not by chance that I na"ed you Peter+ havin& affir"ed !yself on /hat you have confessed as on a roc$E you /ill truly re"ain the roc$ and !y )hurch /ill be erected indestructibleE no hostile forces of hell /ill be able to con5uer It6. The e'pression 6the &ates of hell6 /as characteristic of the eastern custo"s of those ti"es: because of the possibility of attac$s+ the &ates of a city or a fortress /ere al/ays especially reinforced+ and there the people in authority &athered for various deliberations+ trials and punish"ent of the &uilty individuals+ as /ell as for other societal "atters. pparently+ the further pro"ise /as &iven to Peter alone: * nd I will give you the !eys of the 8ingdom of Heaven, and whatever you bind on earth will be bound in Heaven, and whatever you loose on earth will be loosed in Heaven* %!at. >K:>F(. The sa"e pro"ise /as later &iven to all the postles and is the part of the authority of the postles and their successors D bishops: to ;ud&e and punish sinners+ up to their e'co""unication fro" the )hurch. The po/er to loose "eans the authority to for&ive sins+ acceptin& people into the )hurch throu&h confession and baptis". fter the 0ords 1esurrection+ this &race /as &ranted by -i" to all the postles e5ually: *So Jesus said to them again, ?<ea"e to you0 s the &ather has sent 'e, I also send you.) nd when He said this, He breathed on them, and said to them, ?,e"eive the Holy S#irit. If you forgive the sins of any, they are forgiven them: if you retain the sins of any, they are retained)* %,ohn @::@>-@A(. The 0ord prohibited -is disciples to spea$ of -i" as of )hrist+ so as not to infla"e passions a"on& the people+ as they had the false understandin& of the !essiah. The $ord Foretells 5is :eath a!d 9esurrectio! %!at. >K:@>-@HE !ar$ H:A>-AH and F:>E 0u$e F:@@-@9(. The 0ord su""ons the disciples for professin& -i" as the !essiah and the Son of God+ and notifies the" of the sufferin&s a/aitin& -i" in ,erusale" in order to prepare the" to the thou&ht about the earthly fate of the !essiah+ and also to refute the ,e/s sensual ideas of the !essiah and to consecrate the" into the &reat !ystery of -is redee"in& e'ploit. lthou&h already deeply devoted to the 0ord+ but still not free fro" the ,e/s ideas of the !essiah as of the earthly $in&+ ardent and decisive Peter could not tolerate such a revelation of his deeply beloved Teacher+ but+ not /ishin& to disa&ree /ith -i" in front of everyone+ Peter ta$es -i" aside sayin&: *&ar be it from 1ou, (ord: this shall not ha##en to 1ou0* %!at. >K:@@(. These /ords e'press the thou&ht that sufferin& and death are inco"patible /ith the /orthiness of ,esus )hrist as the !essiah+ as

the Son of God. The 0ord responds to this /ith indi&nation: *Get behind 'e, satan0* %!at. >K:@AE !ar$ H:AA(. -e clearly felt that it /as not Peter that /as sayin& that to -i" D atte"ptin& to turn -i" aside fro" the forthco"in& sufferin&s D but the seducer-satan hi"self+ ta$in& advanta&e of Peters pure feelin&s+ /anted )hrists hu"an nature to hesitate before -is e'ploit of redee"in& "an$ind. The re"ar$able thin& is that the 0ord+ havin& ;ust recently na"ed Peter 2a roc12 suddenly calls hi" 6satan2E this disproves the false 1o"an-catholic teachin& that )hrists )hurch /as built upon Peters hu"an personality. )an the foundation of )hrists )hurch+ /hen 6the &ates of hades shall not prevail a&ainst it6+ be so "utable+ inconstant and unreliableI nd if /e are to ta$e all of )hrists /ords literally+ /e /ould be obli&ed to co"e to the co"pletely absurd+ yet strictly lo&ical+ fro" the catholic point of vie/+ conclusion that the )hurch is established on satanM The 0ord further says: *1ou are an offen"e to 'e0* %!at. >K:@A(. -ere+ the 0ord "eans that Peter+ 6in opposin& -i" and in /ishin& that the ai" for /hich the 0ord ca"e and /hich has the eternal pre-destination of God not to happen+ he beco"es an obstacle6 %Evph. =i&aben(. nd the 0ord adds: *1ou are not mindful of the things of God, but the things of men.* %!at. >K:@AE !ar$ H:AA(. In other /ords+ the 0ord /ants to say that Peter is not thin$in& of that /hat is pleasin& God+ and /hat -e had predeter"ined concernin& the sufferin&s and death of the !essiah but about that+ /hat is advanta&eous to the ,e/s: treatin& the !essiah as an ordinary person D althou&h the po/erful $in&-con5ueror. It is natural for a person to preserve his life+ avoid sufferin&s and strive for content"ent and earthly pleasures and deli&hts. But this is the path upon /hich the devil tries to attract people+ /ishin& their destruction. This is not )hrists path and that of -is &enuine follo/ers. *If anyone desires to "ome after 'e %be a faithful follo/er(+ let him deny himself %deny yourself+ re;ect your natural /ill and inclinations(+ and ta!e u# his "ross %condition yourself in such a /ay+ in order be ready for any deprivations and sufferin&s+ includin& death+ for the sa$e of )hrist(+ and follow 'e %i"itate )hrist in -is e'ploit of selfrenounce"ent and self-denial(. *&or whoever desires to save his life will lose it %in the sense of earthly blessin&s(+ but whoever loses his life for 'y sa!e %/ho /ill not spare hi"self for )hrist( will find it %/ill save his soul for eternal life4. &or what #rofit is it to a man if he gains the whole world %/ill attain all the /orlds honors and pleasures+ ac5uire all its i"per"anent treasures for his personal use( and loses his own soul/ +r what will a man give in e5"hange for his soul/* %!at. >K:@?-@KE !ar$ H:A?-A9 and 0u$e F:@A-@G(. The hu"an soul is "ore precious than all the treasures of the /orld+ and the ruined soul it /ould not be possible to save /ith anythin&+ /ith none of the earthly treasures. The 0ord couples the thou&ht about the eternal destruction of the people that "aintain the"selves for this /orld only+ /ith the thou&ht of -is Second and 3read )o"in&+ /hen each one /ill &et re/ards *a""ording to his wor!s* %!at. >K:@9(. This is the i"portant thou&ht+ as it refutes the Protestant and sectarian assertions that &ood deeds are not i"portant in order to be saved. Evan&elists !ar$ and 0u$e si"ilarly report of the other i"portant /ords of the 0ord: *&or whoever is ashamed of 'e and 'y words in this adulterous and sinful generation %he /ho is asha"ed to be in the nu"ber of the follo/ers of )hrist+ particularly to fulfill the co""and"ent of carryin& his cross(+ of him the Son of 'an also will be ashamed %/ill refuse to reco&ni#e hi" as -is follo/er( when He "omes in the glory of His &ather with the holy ngels %on the ,ud&"ent 3ay(* %!ar$ H:AHE 0u$e F:@K(.

The 0ord concluded this conversation /ith the follo/in& si&nificant /ords: * ssuredly I say to you, there are some standing here who shall not taste death till they see the Son of 'an "oming in His glory* %!at. >K:@HE 0u$e F:@9(. Those /ords &ave %and are still &ivin&( cause for so"e people to conclude about the nearness of the Second )o"in& of )hrist D te"ptin& the" to thin$ that the prophecy /as not fulfilled. -o/ever+ the other t/o Evan&elists D Saints !ar$ and 0u$e D define this+ "a$in& it possible to understand the 0ords /ords correctly. Saint 0u$e conveys it so: *%ut I tell you truly, there are some standing here who shall not taste death till they see the 8ingdom of God* %0u$e F:@9(. Saint !ar$ adds to that: *$hey will see the 8ingdom of God #resent with #ower* %!ar$ F:>(. *ro" these /ords+ it can be seen clearly that the conversation is not of the 0ords Second )o"in&+ but of the revelation of Gods 7in&do"+ i.e. about its blessed po/er on earth a"on& the faithful D about establishin& )hrists )hurch. So *the 8ingdom of God #resent with #ower* is )hrists )hurch+ established by the 0ord+ /hich disse"ination across the face of the /hole /orld "any of -is disciples and conte"poraries /ere /orthy to see.

The Tra!s*i(uratio! o* the $ord

%!at. >9:>->AE !ar$ F:@->AE 0u$e F:@H-AK(.

*ll the three Evan&elists narrate about this eventE "oreover+ it is /orthy to note that they all
lin$ it to the 0ords ser"on+ "ade si' days D H days accordin& to 0u$e Q prior to -is forthco"in& sufferin&s+ about the carryin& of the cross by -is follo/ers and about the i""inent revelation of Gods $in&do"+ co"in& /ith po/er. Ta$in& -is closest and trusted disciples+ /ho /ere /ith -i" durin& the "ost triu"phant and i"portant "o"ents of -is earthly life D Peter+ ,a"es and ,ohn D the 0ord *led them u# on a high mountain by themselves* %!at. >9:>E !ar$ F:@ and 0u$e F:@H(. 4hile the Evan&elists do not na"e this "ountain+ the ancient )hristian traditions unani"ously testify that it /as the !ount Tabor in Galilee+ to the south of 2a#areth+ on the "a&nificent Israeli plain. This "a;estic "ountain+ the hei&ht of /hich is nearly A::: feet+ is covered half/ay up /ith the beautiful ve&etation+ and the "a&nificent lon&-distant panora"a presents itself fro" its top. The 0ord *transfigured before them*, appearin& before -is disciples in all -is heavenly &lory+ fro" /hich *His fa"e shone li!e the sun, and His "lothes be"ame as white as the light* %!at. >9:@(+ /hile accordin& to Saint !ar$ %F:A(+ *His "lothes be"ame shining, e5"eedingly white, li!e snow, su"h as no launderer on earth "an whiten them*, and Saint 0u$e %F:@F( si"ply states: *His robe be"ame white and glistening*. Evan&elist 0u$e also "a$es an i"portant supple"ent+ pointin& out that the purpose of &oin& up the "ountain /as to pray and that the 0ord transfi&ured+ *as He #rayed* %0u$e F:@F(. The sa"e Evan&elist+ as distinct fro" the others+ adds that durin& the prayer+ *<eter and those with him were heavy with slee#* %0u$e F:A@( and havin& ;ust a/a$ened+ sa/ the transfi&ured 0ords &lory and appearin& in &lory !oses and Eli;ah. They tal$ed /ith ,esus )hrist+ as St. 0u$e clarifies+ about -is end+ /hich -e had to face in ,erusale". s Saint ,ohn )hrysosto" e'plains that the reason /hy especially !oses and Eli;ah appeared /as because so"e of the people re&arded )hrist as Eli;ah+ or as one of the Prophets. That is /hy *the ma2or <ro#hets a##ear, in order to differentiate the servant from the (ord*. !oses appeared to sho/ that ,esus /as not a violator of his la/+ /hich is /hat the Scribes and Pharisees often atte"pted to present -i" as. 2either !oses D throu&h /ho" Gods 0a/ /as &iven D nor

Eli;ah /ould not present the"selves or follo/ the orders of the One+ 4ho /as not truly the Son of God. The appearance of the deceased !oses and Eli;ah+ /ho had not seen death as he /as ta$en up to -eaven alive+ denoted the 0ord ,esus )hrists soverei&nty over life and death+ over the heaven and earth. The particularly a"a#in&+ &race-filled feelin& that over/hel"ed the postles souls /as e'pressed by Saint Peters e'cla"ation: *)'aster, it is good for us to be here: and let us ma!e three taberna"les9 one for 1ou, one for 'oses, and one for Dli2ah) @ not !nowing what he said* %0u$e F:AAE !at. >9:? and !ar$ F:G(. It /as as thou&h postle Peter /anted to say: its better not to return to the distant /orld of hatred and slyness+ /here sufferin&s and death a/ait you. Evan&elist !ar$+ undoubtedly fro" Peters o/n /ords+ testifies that the feelin& of ;oy so over/hel"ed Peter+ *he did not !now what to say* %!ar$ F:K(. "iraculous cloud D bein& an indication of the e'ceptional 3ivine presence D enveloped the" %a si"ilar cloud that /as constantly present in the -oly of -oliest /as called 2sheheena2 D > 7in&s H:>:->>(. The voice of God the *ather /as heard fro" the cloud: *$his is 'y beloved Son, in Whom I am well #leased. Hear Him* %!at. >9:GE !ar$ F:9 and 0u$e F:AG(. The sa"e /ords /ere heard durin& the 0ords Baptis"+ but /ith an addendu" *Hear Him*, /hich "ust re"ind of !oses prophecy about )hrist %3eut. >H:>G(+ /hile its fulfill"ent is found in the persona of ,esus. So as not to arouse the sensate feelin&s of the ,e/s about the !essiah+ the 0ord directed -is postles not to reveal this to anyone until -is resurrection fro" the dead. Saint !ar$ adds a detail ta$en fro" Peters o/n /ords+ that the disciples *!e#t this word to themselves* %F:>:(+ be/ildered+ /hy the 0ord had to die to resurrect later+ and /hat "eans: *rising from the dead* %F:>:(. Totally convinced that the Teacher ,esus is truly the !essiah+ they in5uire: *Why then do the S"ribes say that Dli2ah must "ome first/* %!at. >9:>:E !ar$ F:>>(. nd the 0ord confir"s that indeed+ *Dli2ah is "oming first and will restore all things* %!at. >9:>>E !ar$ F:>@( %in Gree$ D apo1atastisi& i.e. to restore(. ,ust as the Prophet !alachi prophesied: *%ehold, I will send you Dli2ah the #ro#het before the great and terrible day of the (ord "ome. nd he shall turn the heart of the fathers to the "hildren, and the heart of the "hildren to their fathers: lest I "ome and smite the earth with a "urse* %!al. ?:G-K(+ i.e. it is necessary for Eli;ah to appear in the /orld and restore the ori&inal &ood and pure feelin&s in peoples souls+ /ithout /hat the !essiahs /or$ /ould not be successful+ for it /ould not find the favorable &round in peoples hearts barnacled /ith sin and hardened by their on&oin& ini5uitous lifestyle. The 0ord continues further: *%ut I say to you that Dli2ah has "ome already, and they did not !now him but did to him whatever they wished* %!at. >9:>@E !ar$ F:>A(+ i.e. Eli;ah had already co"e li$e ,ohn the Baptist+ /ho /as endo/ed by God /ith Eli;ahs po/er and spirit D but they did not reco&ni#e hi"+ thre/ hi" into a dun&eon and put hi" to death. The 0ord concludes -is thou&ht li$e this: *(i!ewise the Son of 'an is also about to suffer at their hands* %!at. >9:>@E !ar$ F:>@(+ i.e. ;ust as they did not reco&ni#e Eli;ah and $illed hi"+ so they /ill not reco&ni#e the !essiah and also put -i" to death. The 5eali!( o* the &ossessed Adolesce!t %!at. >9:>?-@AE !ar$ F:>?-A@ and 0u$e F:A9-?G(.

Of this healin& is narrated by all the three synoptic+ indicatin& that it /as perfor"ed by the 0ord+ directly after -e ca"e do/n fro" the "ountain of Transfi&uration. 3urin& that ti"e+ "any people &athered around )hrists disciples+ /aitin& for -i" at the foot of the "ountain. ccordin& to Saint !ar$+ the disciples /ere ar&uin& /ith the Scribes. The sa"e Evan&elist testifies that seein& )hrist descendin& fro" the "ountain+ *all the #eo#le were greatly ama7ed*. pparently+ this /as because -is face and -is /hole appearance retained so"e of the &lo/ of that &lory+ in /hich the 0ord &listened at Tabor. "an ca"e to the 0ord /ith an appeal to cure his son /ho+ /ith every ne/ "oon fren#ied and suffered &reatly by thro/in& hi"self first into the fire+ then /ater. 4ith that+ he added that he had already brou&ht hi" to -is disciples+ but they /ere not able to cure hi". -earin& about -is disciples failure to heal+ even thou&h -e &ave the" the po/er over the evil spirits+ the 0ord e'clai"ed: *+ faithless generation %not havin& faith(+ how long shall I be with you/ How long shall I bear with you/* So"e interpreters assi&n the 0ords reproach to -is disciples+ because they /ere unable to cure the possessed because of their lac$ of faith+ /hile the others D to all the ,e/ish people. Saint !atthe/ then narrates that the 0ord directed the youth be brou&ht to -i"+ and *rebu!ed the demon, and it "ame out of him*. Evan&elists !ar$ and 0u$e brin& up so"e additional detail. 4hen the youth /as brou&ht before the 0ord+ he /ent into a fri&htenin& fit of fren#y. To the 0ords 5uestion+ ho/ lon& the youth had been that /ay+ the father replied that since infancy+ addin&: *%ut if you "an do anything, have "om#assion on us and hel# us*. To that+ the 0ord said: *If you "an believe, all things are #ossible to him who believes*. Sheddin& tears+ the father of the unfortunate youth cried out: *(ord, I believe: hel# my unbelief0* i.e. he hu"bly ac$no/led&ed that his faith /as not co"plete+ insufficient. Such hu"ble confession /as re/arded: the youth /as released fro" the de"on. 4hen the disciples in5uired as to /hy they could not cast the de"on out+ the 0ord replied: *%e"ause of your unbelief*. Perhaps learnin& fro" the father about the stren&th of the de"on+ the len&th of his presence and the tenacity of possession+ that ti"e they doubted that they could cast hi" out+ and therefore failed to do so+ ;ust as Peter+ havin& co""enced /al$in& on the /ater to/ards the 0ord+ and then seein& the stron& /ind and /aves+ be&an to have doubts in his ability to reach the 0ord and started to sin$. 4ith that+ the 0ord added: *If you have faith as a mustard seed, you will say to this mountain, ?'ove from here to there,) and it will move: and nothing will be im#ossible for you*, i.e. even the s"allest faith+ if only it e'ists+ is already capable to perfor" &reat "iracles+ because it contains the &reat po/er D si"ilar to that hidden in a "ustard seed nondescript in appearance+ yet eventually &ro/in& into a hu&e tree. -o/ever+ one should not thin$ that faith has its o/n po/er: it is but an essential condition+ /ith /hich Gods al"i&hty po/er /or$s. *aith is li$e the conductor of -is al"i&hty po/er. 2aturally+ God can perfor" "iracles even /ith insufficient faith+ li$e -e cured the possessed youth+ not/ithstandin& his fathers little faith. * ll things are #ossible to him who believes* "eans+ that the 0ord is ready to do anythin& for a person+ havin& his faith as the condition. *aith is li$e the receiver or bearer of Gods &race+ /hich /or$s /onders. In conclusion+ the 0ord said: *However, this !ind %i.e. de"onic( does not go out e5"e#t by #rayer and fasting.* This is because there is no &enuine faith /ithout the e'ploits of prayer and fastin&. Genuine faith be&ets prayers and fastin&+ /hich in their turn further assist in stren&thenin& it "ore. That is /hy the Orthodo' )hurch chants praise prayer and fastin& are the double-ed&ed

/eapons a&ainst de"ons and passions. 63e"ons can sense a person that fasts and prays fro" afar+6 -- says Saint Theophan+ the 1ecluse of .yshens$+ D 6and flee fro" hi" so as not to receive a painful blo/. )an it be sur"ised that /here there is no fastin& and prayer+ there are de"onsI D <es+ it can be6. 3urin& that stay in Galilee /ith -is disciples+ the 0ord once "ore *taught His dis"i#les and said to them, ?$he Son of 'an is being betrayed into the hands of men, and they will !ill Him. nd after He is !illed, He will rise the third day.) %ut they did not understand this saying, and were afraid to as! Him* %!ar$ F:A>-A@(. The 0ord sa/ that it /as especially at that ti"e+ that -is disciples needed to $no/ about the closeness of -is sufferin&s+ death and resurrection. )onse5uently+ in order to prepare the" for this+ -e reiterates that to the" to fi' it in their "e"ory "ore fir"ly. -o/ever+ they+ /ho not yet renounced the usual ,e/ish ideas of the !essiah+ found all that inco"prehensible. The 1iraculous &ay#e!t o* the Te#ple Ta3 %!at. >9:@?-@9(. They re5uired fro" the 0ord ,esus )hrist to &ive "oney for Gods te"ple+ as thou&h for God. Of course+ as the Son of God+ -e should have been free fro" the pay"ent. -o/ever+ not /antin& to &ive a ne/ reason for the accusations in violatin& the la/+ and not havin& any "oney /ith -i"+ -e sho/ed postle Peter /here and ho/ to obtain the re5uired statir+ i.e. ? drach"as+ to pay the ta' for the both of the". This "iracle+ accordin& to the Gospel interpreter Bishop !ichael+ directly testifies about the 3ivinity of 0ord ,esus: 6If -e $ne/ that the first fish that Peter /ould catch had a s/allo/ed statir in its "outh+ then -e is o"nispective. If -e $ne/ that the fish had a statir in its "outh+ then -e is o"nipotent6.

The Talk about )ho is the Greatest i! the =i!(do# o* 5eave! !at. >H:>-GE !ar$ F:AA-A9E 0u$e F:?K-?H(. fter the "iraculous pay"ent of the Te"ple ta' in )apernau"+ the disciples be&an an ar&u"ent about /ho /as the &reatest a"on& the"+ i.e. /ho /ould have pree"inence in po/er and honor in that !essiahs $in&do"+ /hich they e'pected to be revealed shortly. 4ith that+ they approached the 0ord *saying, ?Who then is greatest in the 8ingdom of Heaven/)* The 0ords response is direct and definite+ ai"ed a&ainst any inclinations a"on& -is disciples to/ards supre"acy: *If anyone desires to be first, he shall be last of all and servant of all*. It is as thou&h the 0ord is sayin&: 63ont strive for pri"acy in !y )hurch+ because this is connected /ith the &reatest labors and &reatest self-renounce"ent+ and not peace and &lory as you i"a&ine6. -avin& called a little child D /ho+ accordin& to 2icephoruss testi"ony+ further on beca"e holy "artyr I&natius God-bearer+ the Bishop of ntiochia D the 0ord put hi" in the "iddle of -is disciples and pointin& at hi" said: * ssuredly, I say to you, unless you are "onverted and be"ome as little "hildren, you will by no means enter the 8ingdom of Heaven*. In other /ords+ if you do not abandon your false opinions about the !essiahs $in&do" and your conceited hopes to obtain

the first places in that $in&do"+ then you shall not be able to enter it. )hildren have pure heart. They do not have preconceived thou&hts about fa"e or possession. They are "ee$ and hu"ble+ they do not have envy and vain&lory yet+ and the desire to be first D the 5ualities that should be i"itated by those /ho /ish to enter the 7in&do" of -eaven. *$herefore whoever humbles himself as this little "hild is the greatest in the 8ingdom of Heaven* D only the one /ho /ould hu"ble hi"self+ ac$no/led&e his un/orthiness to enter the 7in&do" of -eaven+ re&ard hi"self less /orthy than the others+ /ill appear as the &reatest. Therefore+ the one /ho /ould set aside the i"a&ined self-i"portance+ /ho /ould turn a/ay fro" a"bition and pride to/ards hu"ility and "ee$ness+ and beco"e as di"inutive as a little child+ /ould have the &reater si&nificance in the -eavenly 7in&do". t the sa"e ti"e+ the 0ord tau&ht -is disciples a lesson on the interrelationship bet/een the !e"bers of )hrists 7in&do": *Whoever re"eives one little "hild li!e this in 'y name re"eives 'e*, i.e. anybody /ho /ill treat these little children D or any "ee$ and hu"ble people+ a$in to the children D /ith love in the na"e of )hrist+ i.e. to fulfill !y co""and"ent about lovin& all the /ea$ and hu"iliated+ /ill do it as thou&h for !e Personally. -ere the speech of the 0ord+ narrated by Evan&elist !atthe/ /ithout a brea$+ accordin& to Evan&elists !ar$ and 0u$e+ /as interrupted /ith postle ,ohns /ords about the "an+ castin& the de"ons out /ith the na"e of )hrist. )orki!( )o!ders i! 'hrist-s 8a#e %!ar$ F:AH-?> and 0u$e F:?F-G:(. The 0ords /ords about the fact+ that /hoever+ receivin& anyone that is /ea$+ ti"id and hu"ble resi&nedly receives )hrist -i"self+ re"inded postle ,ohn of the seen by the postles person+ castin& out de"ons /ith )hrists 2a"e. But because he did not follo/ the"+ they prohibited hi" to do this. pparently+ postle ,ohns tender and sensitive heart felt that in that case the postles acted opposite to the 0ords teachin&s. *ro" the fact+ that they left everythin& and follo/ed )hrist+ as /ell as they beca"e the part of -is t/elve closest and "ost trusted disciples+ and accepted the &race of healin&+ they derived the reason for superiority and re&arded the"selves to have the ri&ht to prohibit the use of )hrists na"e to the person /ho did not belon& to their &roup. !ean/hile+ durin& the evident hostility of the leaders of the ,e/ish people+ it /as not safe to be an apparent disciple of )hrist and to follo/ -i" every/here. )onse5uently+ the 0ord had "any secret disciples+ a"on& /hich+ as it is $no/n+ /as ,oseph of ri"athea. Probably+ the postles ca"e upon one of such disciples /hen he /as castin& out the de"ons /ith )hrists na"e+ yet did not dare to follo/ )hrist openly. the postles refused to reco&ni#e hi" as one of the" and forbad hi" to continue his activity+ "otivatin& it by the fact that he did not &o /ith the". The 0ord ,esus )hrist did not approve of their action. *.o not forbid him*, he told the"+ because the one+ /ho perfor"s a "iracle /ith !y 2a"e+ undoubtedly believes in !eE the one /ho believes in !e cannot be !y ene"y+ at least not no/ and in the nearest future. *&or he who is not against us is on our side*E conse5uently+ do not forbid the perfor"ance of &ood deeds in !y 2a"e to those /ho+ for so"e reason+ do not openly declare the"selves as !y disciplesE on the contrary+ assist the" and $no/ that everyone /ho &ives a helpin& hand to any of !y follo/ers in !y na"e+ even if it is ;ust a

cup of cold /ater to 5uench the thirst+ *he will by no means lose his reward*. The 0ord spo$e totally different about people that /ere li$e a "eado/+ /hich /as /ell /atered yet re"ained fruitless: if such people *are not for Christ*, if they are neither cold nor hot+ this already "eans that their inner bein& is *against Him* %!at. >@:A:(. The Teachi!( about the "tru((le 7ith Te#ptatio!s %!at. >H:K->:E !ar$ F:?@-G:E 0u$e >9:>-@(. The postles ar&u"ent on the pri"acy+ the child e"braced by the 0ord+ the ne/s of a "an castin& out de"ons /ith )hrists na"e D directed the 0ords conversation to/ards the protection of the s"all and the /ea$+ a&ainst te"ptations+ to /hich they "ay be sub;ected by the po/erful of this /orld: *%ut whoever "ause one of these little ones who believe in 'e to sin, it would be better for him if a millstone were hung around his ne"!, and he were drowned in the de#th of the sea*, D /hoever te"pts one of )hrists follo/ers+ it /ould be better for hi" to die+ because throu&h te"ptation he can destroy the "ans soul for /hich )hrist died. )onse5uently+ that person is co""ittin& the &reatest cri"e+ deservin& the "ost severe punish"ent. The /ord 6"illstone6 "eans a lar&e upper stone at the "ill that /as put into "otion by a don$ey. The 0ord continues /ith a heavy heart: *Woe to the world be"ause of offen"es0 &or offen"es must "ome*, as the /orld cannot avoid te"ptations because it is i""ersed in the evil %> ,ohn G:>F(+ people are in the state of sinful destruction /hile the devil constantly searches of prey a"on& the people. -o/ever+ this does not "ean that it is per"issible to te"pt. On the contrary: *Woe to that man by whom the offen"e "omes0* D /oe to hi" that deliberately+ or in conte"pt+ or ne&lectin& the nei&hbor+ involves hi" into a sin. In order to sho/ /hat enor"ous evil a person co""its /hen he te"pts+ the 0ord re"inds ane/ of the sayin&s in -is Ser"on on the !ount+ re&ardin& the ar" or le& that te"pts. The e'pression that it is necessary to cut the te"ptin& ar" or le& off+ either to pluc$ the te"ptin& eye out and cast the" a/ay+ "eans that there is no &reater evil for a person than to sin. )onse5uently+ in order to avoid fallin& into a sin+ it follo/s+ if necessary+ to sacrifice that /hich is closest and dearest+ so as to avoid the sinful do/nfall. Saint !ar$s e'pression: *Where their worm does not die* presents sinners in the i"a&e of a corpse that is bein& devoured by /or"s+ /here a /or" is a sy"bol of conscience that incessantly tortures at the person /ith recollections of past trans&ressions %Isaiah KK:@?(. *&or everyone will be seasoned with fire* D every person has to be sub;ected to sufferin&s: conse5uently+ the one /ho had not suffer in his earthly life+ deadenin& and subduin& his passions %> )or. F:@9(+ /ill suffer in the fire of eternal fla"es. ,ust as every sacrificial offerin& to God had to be seasoned /ith salt in accordance /ith the 0a/ of !oses %0ev. @:>A(+ li$e/ise+ the fla"es of "isfortune+ trials and stru&&le "ust prepared the postles and all -is follo/ers as a sacrifice+ pleasin& God. *Have salt in yourselves*, i.e. those hi&hest "oral ele"ents and rules+ /hich cleanse the soul and protect it fro" the "oral decay D the salt of &enuine /isdo" and sound teachin&s %)ol. ?:K(. * nd have #ea"e with one another*, peace+ as a fruit of love+ as an e'pression of co"pleteness+ achieved throu&h self-renounce"ent. One should not thin$ of /ho is &reater in the 7in&do" of -eaven+ because this can lead to divisions+ dissatisfaction and ani"osityE but about ho/ to be 6salt6 and be in peace and unity of love a"on& the"selves.

The &arable about the $ost "heep %!at. >H:>:-@: and 0u$e >G:A-9(. This ser"on depicts the boundless love and "ercy of God to/ards the fallen hu"an. *$a!e heed that you do not des#ise one of these little ones* D do not despise+ al"ost the sa"e as 6do not te"pt6 i.e. do not re&ard the" as bein& so insi&nificant as to find it uni"portant to even te"pt the"E *those little ones* i.e. those that have+ for -eavenly 7in&do"s sa$e+ belittled the"selves+ D the &enuine )hristians. Each one of the" has his Guardian n&el fro" GodE therefore if God -i"self is concerned about the"+ so "i&ht the people despise the"I *&or the Son of 'an has "ome to save that whi"h was lost* D this ne/ encoura&e"ent is to not despise these little ones+ because the 0ord -i"self ca"e do/n to earth for their salvation. In order to sho/ "ore evidently ho/ dear the salvation of "an$ind in the eyes of God is+ the 0ord co"pares -i"self to a shepherd+ /ho leavin& the /hole floc$+ i.e. the countless le&ions of n&els+ /ent searchin& for one lost sheep D the fallen "an. s Blessed Theothylactus e'plains+ the "eanin& of this ser"on is 6that God is concerned about convertin& sinners+ and re;oices over the" "ore than over those confir"ed in ri&hteousness6. Then follo/ the 0ords directives on ho/ to correct the nei&hbor+ /hich is ti&htly bound /ith the prohibition of te"ptin& hi". If enticin& the nei&hbor is contrary to love+ then it is no less contrary to love to allo/ hi" to re"ain in sin and not /orry about his correction /hen he sins. But this has to be done carefully+ /ith brotherly love: initially+ one should e'pose hi" privately+ and if he ac$no/led&es his sin and conde"ns hi"self+ then *you have gained your brother*, ac5uired that person+ /ho /as lost throu&h the sin and ceased to be a "e"ber of )hrists 7in&do"+ ane/. If he does not listen to your brotherly e'posure and ad"onish"ent+ bein& persistent in his sin+ then it is necessary to ta$e one or t/o "ore people+ /ho /ill be the /itnesses of that brothers persistent pausin& in the sin+ and at the sa"e ti"e /ill influence and encoura&e hi" to repent %the 0a/ of !oses de"anded that in all court "atters+ there had to be t/o or three /itnesses present D 3eut. >F:>G(. If he does not listen even to the"+ *tell it to the Chur"h*. -ere+ the ter" 6)hurch6 naturally does not "ean the /hole co""unity of believers but those placed in Its char&e D the presidin& cler&y+ the pastors to /ho" there has been &iven the authority to bound or to release. *%ut if he refuses even to hear the Chur"h, let him be to you li!e a heathen and a ta5 "olle"tor*, i.e. if he had ta$en root in his sin so that he does not care about the authority of the )hurch pastors+ then let hi" be e'co""unicated fro" the co""unication /ith you+ ;ust as all heathens and ta'-collectors /ere e'cluded fro" the co""unication /ith the ,e/s+ because they /ere re&arded as the e'tre"ely defiled people. The "eanin& of the state"ent is such: the person /ho does not reco&ni#e the authority of the )hurch should not be re&arded as your brotherE put an end to your brotherly co""unication /ith hi" so as not to beco"e infected /ith his sic$ness. Such obdurate sinners that re;ect the authority of the )hurch hierarchy are totally e'pun&ed fro" the )hurch+ as it is sho/n by postle Pauls e'a"ple in > )orinthians Gth )hapter. These /ords of )hrist provide the foundation fro" the apostolic ti"es on /hich the

)hurch practices e'co""unication called 6anathe"a6+ /hich is in full accord /ith )orinthians >K:@@. 6 nathe"a6 does not "ean 6curse6+ as "any conte"porary people thin$+ conde"nin& the )hurch+ as thou&h per"ittin& the act a&ainst the )hristian love. 6 nathe"a6 %e'co""unication( is the e'tre"e enli&htenin& "easure for the persistent sinners+ un/illin& to chan&e+ and also for /arnin& the others a&ainst follo/in& the". This ri&ht /as &iven to the )hurch hierarchy by the 0ord -i"self+ 4ho said: * ssuredly, I say to you, whatever you bind on earth will be bound in Heaven, and whatever you loose on earth will be loosed in Heaven.* That+ /hat /as previously pro"ised to Peter %>K:>F(+ no/ is bein& pro"ised to all the postles. The postles passed this authority to bind or loose the sins to their successors D the pastors of the )hurch that have been placed to continue their /or$ on earth. But in any other situation+ /hen )hrists postles ;oin for a united prayer+ concernin& any need+ the 0ord pro"ises to fulfill their desire+ *&or where two or three are gathered together in 'y name, I am there in the midst of them*. The &arable about the >!#erci*ul :ebtor %!at. >H:@>-AG and 0u$e >9:A-?(. The 0ords edification about the for&iveness of the sinned and repentant brother+ caused Peters 5uestion as to ho/ "any ti"es one should for&ive the brother. The 5uestion /as raised because accordin& to the ,e/ish Scribes teachin&+ one "i&ht for&ive only for three ti"es. 4ishin& to surpass The Old Testa"ent ri&hteousness and appear &enerous+ Peter as$s if it is sufficient to for&ive up to seven ti"es. To that+ the 0ord responded that one had to for&ive until seventy ti"es seven+ i.e. one needs to for&ive al/ays+ the unli"ited nu"ber of ti"es. s an e'planation for such constant and boundless all-for&iveness+ the 0ord narrated the parable about the "erciful $in& and the un"erciful debtor. In this parable+ God appears as a $in&+ to /ho" his servants o/e the certain su"s of "oney. Si"ilarly+ the "an appears as a debtor before God+ because he does not have &ood deeds+ /hich he is obli&ed to do+ but sins instead. 6To settle accounts6 "eans to de"and the debt to be paid+ /hich is depicted in the Parable throu&h Gods de"and of the account of every person at the 3read ,ud&"ent+ and partly+ at the individual ;ud&"ent after the death of each "an. The debtor that o/ed ten thousand talents represents every "an-sinner /ho appears before God as an unfor&iven debtor. Ten thousand talents is an enor"ous su": one ,e/ish talent e5ualed A::: sacred she$els+ /hile in turn a she$el /as /orth H: 1ussian silver $ope$s. Therefore+ one talent e5ualed @?:: silver rubles. Instead of an uncertain su"+ the specific a"ount of the debt is no"inated here. In accordance /ith the la/s of !oses D 0eviticus chp.@GE the $in& ordered the unfor&iven debtor to be sold. -o/ever+ havin& "ercy on hi" after his dili&ent plea+ the $in& for&ave hi" his debt. This is a /onderful e'a"ple of Gods "ercy to/ards every penitent sinner. The for&iven debtor+ locatin& his a&ent /ho o/ed hi" so"e >:: denarii+ %one denary bein& /orth @: cents( D an a"ount that could not be co"pared to the first su" D started cho$in& hi" %accordin& to the 1o"an la/s+ the lender could tor"ent his debtor until the a"ount /as paid(+ de"andin& the repay"ent of that insi&nificant a"ount. -e did not have "ercy on hi"+ in spite of his plea to

/ait and put into a ;ail. -avin& seen that and feelin& upset+ his friends /ent and told about all that to the $in&. n&ered by the evil servants actions+ the $in& su""oned hi"+ and after &ivin& hi" a severe repri"and for not follo/in& his e'a"ple of "ercy to/ards his debtor+ he /as handed over to his tor"entors+ until the ti"e+ /hen he /ould pay his debt D i.e. forever+ as he /ill be in no position to repay such a hu&e su" ever %a sinner is saved only throu&h Gods "ercy D he+ /ith his o/n forces+ is never in the position to satisfy Gods ;ust ;ud&"ent+ ;ust li$e the unfor&iven debtor(. The "eanin& of the parable is briefly e'pressed in the last AGth verse: *So 'y Heavenly &ather also will do to you if ea"h of you, from his heart, does not forgive his brother his tres#asses*. Throu&h this parable the 0ord /ishes to su&&est us that as all of us sin so "uch+ so that /e appear before God as unfor&iven debtorsE the sins of our brothers a&ainst us are as insi&nificant as that su" of >:: denarii D in co"parison /ith the hu&e su" of >:+::: talentsE ho/ever+ throu&h -is boundless "ercy+ the 0ord for&ives us our sins only if /e+ in our turn+ reveal the "erciful attitude to/ards our nei&hbors and for&ive the" their sins a&ainst usE althou&h+ if /e sho/ ourselves cruel and "erciless to/ards our nei&hbors and do not for&ive the"+ then the 0ord /ill not for&ive us+ but /ill sub;ect us to eternal tortures. This parable appears to be a /onderful de"onstrative e'planation of the petition in the 0ords Prayer: *and forgive us our debts, as we forgive our debtors6. 'hrist Goes to the Feast o* ,erusale# %,ohn 9:>-F(. -avin& described in the Kth chapter the 0ords conversation /ith the ,e/s about -i"self as of the 6bread of life6+ Evan&elist ,ohn narrates that after that the 0ord /al$ed in Galilee. s /e have read above+ the 0ords lon& stay in Galilee and -is /or$s there are depicted in detail by the first three Evan&elists. The 0ord didnt /ant to &o to ,udea+ as 6the ,e/s sou&ht to $ill -i"+6 /hile -is hour of sufferin& had not arrived yet. *6ow the Jews) &east of $aberna"les was at hand*. This /as one of the three "ain ,e/ish feasts %Pascha+ Pentecost and the *east of Tabernacles( and /as celebrated for 9 days fro" the >Gth day of the "onth of Tisrah+ accordin& to our calendar+ at the end of Septe"ber and the be&innin& of October. It /as established in the "e"ory of the ?:-year-/anderin& of the ,e/s in the /ilderness. The /hole 9 days of the feast /as spent by the people in the tents+ especially constructed for this occasion. Because the feast /as celebrated shortly after the harvest ti"e+ the celebrations /ere very "erry /ith parta$in& of /ine+ /hich &ave cause for Plutarch to co"pare it /ith the heathen celebrations in the honor of Bacchus. Before that feast day ca"e+ the 0ord had not already visited ,erusale" for nearly one and a half years %fro" the second to the third+ and fro" the third to the *east of Tabernacles /ere nearly K "onths(+ and -is brothers /ere su&&estin& -i" to &o to ,erusale" for the feast. They /anted the 0ord to enter ,erusale" triu"phantly+ li$e the !essiah in the absolute "iraculous "anifestation of -is po/er. The 0ords re;ection of hu"an &lory /as not understandable to the"+ and /as te"ptin& the". *&or even His brothers did not believe in Him* notes the Evan&elist: they /ere perple'ed about their na"ed Brother and /ished to be released fro" that state of perple'ityE on the one hand+ they could not deny -is e'traordinary deeds+ bein& the /itnesses of the"E /hile on the other hand+ they /ere un/illin& to accept the "an+ /ith 4ho" they /ere in the ordinary earthly relations since their childhood+ as the !essiah.

In that state of the spirit+ they su&&ested -i" to &et out fro" such an uncertain %in their opinion( position /hich ,esus "aintained. If -e /as truly the !essiah+ /hy -e /as afraid to appear before the /hole /orld in ,erusale"+ as the !essiah should doI -e "ust appear there in all -is &reatness and &lory %the Interpretation of the Gospel by Bishop !ichael(. In reply+ the 0ord e'plains to -is brothers that -is appearance in ,erusale" has a "eanin&+ /hich differed to that+ "aintained by the others+ includin& -is brothers. -is brothers /ill not see any hatred to/ards the"selves there+ because they belon&ed thereE /hile the 0ord /ill be "et /ith hostility as the denouncer of the evil deeds of the /orld. )onse5uently+ they can &o there /henever they /ish+ but -e can &o there not any ti"e+ but only at the appointed hour of -is sufferin& for the /orld+ deter"ined fro" above. -avin& let his brothers &o+ the 0ord re"ained in Galilee /ith the intention to co"e to the feast secretly+ only in the co"pany of -is trusted disciples. The "a#arita!s do !ot Accept 'hrist %0u$e F:G>-GK(. The 0ord /as already fa"ous in Sa"aria+ but the hostility bet/een the ,e/s and Sa"aritans /as such that -e didnt hope to "eet the $ind reception. )onse5uently+ he sent so"e of -is disciples in advance to predispose the Sa"aritans. It is un$no/n /hich settle"ent the 0ords "essen&ers visited. -o/ever+ it can be sur"ised that it /as probably located in the north of Sa"aria+ closer to Galilee+ one day travelin& distance fro" there+ /here presu"ably they /ould stay overni&ht. 6Because -is face /as set for the ;ourney to ,erusale"6+ the Sa"aritans apparently did not receive -i" because of the deep hatred they had for the ,e/s. ,a"es and ,ohn+ /ho /ere na"ed by the 0ord *Sons of $hunder* %!ar$ A:>9(+ because of their spiritual stren&th and ener&y+ and for their rash and stron& i"pulses+ &ot the fire of #eal because of the insult of their Teachers honor. 1ecollectin& ho/ the Prophet Eli;ah dealt /ith those that /ere sent to sei#e hi"+ destroyin& the" /ith fire fro" the heavens %@ 7in&s >:F->@(+ they as$ed their Teacher if -e /anted the"+ by their /ord+ to brin& do/n fire fro" heaven and destroy as /ell those Sa"aritansI Throu&h Gods /ill+ they had already perfor"ed "any "iracles /hile &ivin& ser"ons throu&hout ,udeaE conse5uently+ they didnt feel incapable of perfor"in& such a "iracle+ should that be accepted by their o"nipotent Teacher. To that+ the 0ord told the" that they didnt reali#e of /hat spirit they /ere: the spirit of the 2e/ Testa"ent /as different to the spirit of the la/s of the Old Testa"ent D there+ it /as the spirit of strictness and punish"ent+ /hereas here+ it /as the spirit of love and "ercy+ because the ai" of the Son of !ans co"in& /as not to destroy+ but to save %!at >H:>>(. part fro" that+ the 0ord apparently /anted to point at the fact that in the &iven case+ /ithin the postles /as not love to/ards -i"+ but sooner the feelin& of ani"osity to/ards the Sa"aritans D and that old feelin& of ani"osity to/ards people had to be for&otten by servers of the 2e/ Testa"ent. 1eceivin& such a reception+ the 0ord apparently returned to Galilee and /ent to ,udea /ith the other /ay+ /hich /as usually used by the ,e/s throu&h the-beyond-,ordan district of Perea. *ro" the subse5uent descriptions of Saint 0u$e+ it is evident that the 0ord /as also in Galilee and Perea+ and only /ent to ,udea "uch later. "e!di!( "eve!ty :isciples to &reach %0u$e >::>->K(.

t that ti"e+ i.e. /hen the 0ord decided to leave Galilee per"anently+ as the hour of -is sufferin&s on the cross ca"e close+ -e chose other 9: disciples D additional to the >@ -e had chosen previously D and sent the" out in pairs into the areas that -e /ould visit. That /as done+ so that the testi"ony of )hrist /ould be stron&er in the eyes of the people+ and that they /ould be prepared for -is arrival. The nu"ber 9: /as honored by the ,e/s+ as the nu"bers ?: and 9. The Sanhedrin consisted of 9: "e"bers. The na"es of those 9: disciples are not $no/n /ith full certainty. *$he harvest truly is great, but the laborers are few6 D Sa"aria and ,udea /ere not "uch resound /ith )hrists ser"on+ /hile there /ere "any souls there that had ripened li$e the ears of corn+ ready for )hrists &ranary+ for -is )hurch. The instructions &iven further on to the 9: disciples+ re"ind us in "any /ays the instructions &iven to the >@ postles before+ about /hich Saint !atthe/ narrates in the >:th chapter of his Gospel. The prohibition of &reetin& people+ "et alon& the road+ is repeated. The e'planation for such a prohibition is that the people of the East+ did not e'press &reetin&s li$e /e do+ /ith a sli&ht bo/ or a handsha$e+ but /ith bo/s to the &round+ e"bracin& and $issin&+ to&ether /ith e'pressions of various &ood /ishes+ /hat re5uired "uch ti"e. Throu&h that prohibition+ the 0ord tried to su&&est -is disciples the haste+ /ith /hich they should visit the to/ns and villa&es. E'actly the sa"e instructions /ere &iven in his ti"e by the Prophet Elisha to his disciple Geha#i+ /hen he sent hi" /ith his baton to resurrect the son of a /ido/ %@ 7in&s ?:@F(. *Son of #ea"e* "eans the peaceful "an+ ready to accept that peace+ /ith /hich he /ill be &reeted by the "essen&ers of peace+ the 0ords disciples+ into his heart. 3irectin& the" to eat /hat they are offered+ the 0ord prescribes to -is disciples to be decorous+ non-de"andin& and non-choosy. -e also tells the" to disre&ard that s5uea"ishness+ /ith /hich the ,e/s treated the Sa"aritans+ as it /as un/orthy of the preachers of peace and love. The 0ord concludes -is edification /ith the /arnin& of Gods punish"ent to those cities+ /here -is po/er /as revealed+ but yet they did not repent. -e also points out ho/ i"portant -is disciples ser"ons should be for everyone: the one+ re;ectin& the"+ re;ects -i"+ and the one re;ectin& -i"+ re;ects the One 4ho sent -i"+ i.e. *ather-God. ,esus at the Feast o* the Taber!acles %,ohn 9:>:-GA(. -avin& sent -is brothers to ,erusale" for the *east of the Tabernacles+ the 0ord /ent there -i"self so"e ti"e later+ *but as it were in se"ret,* i.e. not triu"phantly D li$e on the eve of -is last Pascha /hen -e /as &oin& for -is sufferin&s D /ithout the cro/ds of people that usually acco"panied -i"+ but 5uietly and unobtrusively. 64hat a sad &radation is in the 0ords appearance in ,erusale"+6 notes Bishop !ichael+ the Gospel interpreter+ 6enforced+ of course+ not by -is o/n actions+ but by the increasin& hostility of -is ene"ies. On the first Pascha+ -e triu"phantly appears in the te"ple as the Son of God+ the !essiah+ /ith authority %,ohn chap. @(E on the second %chap. G(+ -e appears as a traveler+ but -is actions and ser"ons arouse ani"osity to/ards -i"+ and intents to $ill -i". s a conse5uence+ -e doesnt &o to ,erusale" for the ne't Pascha at all+ but $eeps a/ay fro" it for >H "onths+ after /hat -e is forced to co"e there secretly66

.erses >> to >A &ive the visual representation of /hat /as occurrin& at that ti"e in ,erusale". Everybody /as tal$in& about )hrist there. It is evident that -is ene"ies $ept a vi&ilant eye on -i"+ /atched -i" and -is actions+ at /hat pointed the 5uestion: *Where is He/* "on& the people+ there /ere "any ideas of the "ost contradictory nature about -i" D but nobody spo$e openly *for fear of the Jews*, /hich Evan&elist ,ohn understands to be the usual hostile to the 0ord party of the ,e/ish leaders+ /ith the "e"bers of Sanhedrin and the Pharisees at the head. Saint )hrysosto" and Blessed Theothylactus both sur"ise that people in &eneral spo$e /ell of the 0ord+ /hile the leaders spo$e hostilely: 6The leaders said that -e /as deludin& the people+ /hile the people said that -e /as $ind6. This is evident fro" the fact that the leaders stood out fro" the people sayin& that 6-e /as deceivin& the people6. It /as only "id-/ay throu&h the feast+ i.e. apparently+ on its fourth day+ /hen the 0ord entered the te"ple and be&an to teach+ i.e. probably+ -e /as interpretin& the Bible+ /hich /as the custo" of the ,e/s. Bein& a/are that the 0ord did not study at school under any $no/n 1abbi+ the ,e/s /ere a"a#ed /ith -is $no/led&e of the Scriptures that -e /as revealin&. )haracteristically+ they /ere deaf to the content of -is teachin&s+ but fi'ed their attention only at the fact that -e didnt study. This indicates their conte"pt and hostility to/ards the 0ord. The 0ord then solved their pu##le"ent: *'y do"trine is not 'ine, but His Who sent 'e*. 4ith that the 0ord as thou&h said to the": 6I didnt study at your 1abbi schools+ but I have the perfect Teacher+ 4ho is the -eavenly *ather that had Sent !e6. The "eans to be convinced in the divine source of this teachin& lies in the "ans decision to do *the will of the &ather*. The one+ /ho decides to carry out the /ill of God+ /ill be convinced throu&h the internal feelin& that the teachin& is fro" God. The ter" 6the /ill of God6 "ust be understood as the co"plete "oral la/ of God: both the la/ of conscience+ and the Old Testa"ent la/. The one /ho /ishes to &o alon& the path of "oral co"pleteness in fulfillin& this la/+ then that person throu&h the internal feelin& /ill understand that )hrists teachin& is the divine teachin&. The 0ord underlines that sayin& that -e preaches+ to see$ &lory of the One+ 4ho had sent -i"+ and not for -i"self+ as the One preachin& -is personal teachin&. 7eepin& in "ind the ,e/ish leaders+ the 0ord says further that they see$ to $ill -i" for violatin& the la/+ /hich they the"selves are not fulfillin&. 8na/are of their leaders intentions to $ill ,esus+ the people thou&ht the 0ords /ords /ere said about the"+ and feelin& hurt+ so"e of the" e'clai"ed: *Who is see!ing to !ill 1ou/* and isnt it the evil spirit that pro"pts <ou to say thisI *1ou have a demon*. *ro" the 0ords follo/in& ser"on+ it is evident that the cure of the paralytic on Saturday continued to be the sub;ect of the tal$s+ especially as the conse5uence of -is opposition to the e'a&&erated i"portance of the Sabbath. The 0ord points to the fact that &ood deeds "ay be perfor"ed on the Sabbath because+ as an e'a"ple+ the circu"cision occasionally ta$es place on the Sabbath so as not to violate the la/ of !oses+ /hich decrees this be carried out on the Hth day after birth. fter this+ one should not be a"a#ed that -e cured the /hole person on a Sabbath. The 0ord concludes -is ser"on by callin& to ;ud&e about the la/ not accordin& to its /ritten /ord+ the outer for" but by its spirit+ so that the ;ud&"ent can be re&arded as correct. *'oses, who bro!e the Sabbath with "ir"um"ision, you free from the e5#osure, but 2udge 'e for brea!ing the Sabbath through the good deed, made to the man*D e'cellently co""ents Blessed Theothylactus. 6It is as thou&h )hrist re"onstrates to the ,e/s+ JIf you ;ud&ed !y act of healin& fro" the "oral point of vie/ and not fro" the for"al one+ then you /ouldnt have conde"ned !eE then+ your ;ud&"ent /ould have been ;ust and not biased6 %Bishop !ichael(.

This po/erful ser"on of the 0ord "ade an e'traordinary i"pression upon the ,erusale"ites+ /ho $ne/ of the 0ords ene"ies intentionsE that is /hy they find it stran&e that see$in& -is death+ they per"it -i" to spea$ freely+ not opposin& -i". 8nable to e'plain this+ they e'press their thou&ht that perhaps their leaders have been convinced *that this is truly Christ*. But i""ediately+ they also e'press their doubts. ccordin& to the rabbis teachin&+ the !essiah had to be born in Bethlehe". -e then had to disappear unnoticeably+ and then reappear in such a /ay that nobody /ould be a/are fro" /here and ho/. In response to the ,erusale"ites interpretations that -e cannot be the !essiah-)hrist because they $no/ /here -e is fro"+ the 0ord+ /ith particular sole"nity+ responds in a raised voice that althou&h they state that they $no/ -i"+ their $no/led&e is incorrect. 6 ssu"in& that you $no/ !e+ you state that I ca"e fro" !yself+ i.e. I a" the self-appointed "essiahE but I ca"e not fro" !yself but a" the true "essen&er of -i"+ 4ho you dont $no/ D God6. Those /ords /ere particularly hurtful to the proud Pharisees and *they sought to ta!e Him*, but *be"ause His hour had not yet "ome*, i.e. the hour of -is co"in& sufferin&s+ their atte"pt /as unsuccessful: *no one laid a hand on Him* because apparently -is ene"ies /ere afraid of the people+ /ho /ere predisposed to/ards )hrist. Perhaps+ it /as because their conscience /as not yet co"pletely e'tin&uished+ as happened subse5uently. !any a"on& the people believed in -i" as the !essiah+ at the sa"e ti"e+ as thou&h ob;ectin& to the 0ords ene"ies+ e'clai"in&: *When the Christ "omes, will He do more signs than these whi"h this 'an has done/*, i.e. in other /ords+ they /anted to say that the si&ns and "iracles+ perfor"ed by ,esus sufficiently po/erfully testify of -i" as of the !essiah. -avin& heard such tal$s of the people+ the Pharisees arran&ed a "eetin& /ith the hi&h priests. t the sa"e ti"e+ decidin& not to postpone the reali#ation of their intentions+ they sent their servants to sei#e the 0ord. 1espondin& to their plan to sei#e and $ill -i"+ the 0ord said: *I shall be with you a little while longer, and then I go to Him who sent 'e* D that aroused /ithin -i" the thou&ht of -is forthco"in& death+ and -e ad"onished the ,e/s to ta$e advanta&e of -is presence by learnin& fro" -i". The further /ords of the 0ord have the follo/in& "eanin&: 6)urrently you are pursuin& and persecutin& !e+ but the ti"e /ill co"e /hen you /ill be see$in& !e as the o"nipotent /onder-/or$er+ able to deliver you fro" your /oes D but it /ill be too late6. But the cruel ,e/s /ere not enli&htened by the 0ords /ords and be&an to "oc$ at -i": 64here does -e intend to &oI 3oes -e intend to &o to the ,e/s livin& in the heathen countries %6-ellenic 3ispersion6(+ so that -e can preach to the heathens as /e /ell %the ter" 6-ellenes6 usually "eant heathens in &eneral.( This /as the unintentional prophecy of the future enli&hten"ent of heathens throu&h the faith in )hrist. *+n the last day, that great day of the feast,* i.e. the ei&hth day+ /hich /as assi&ned+ accordin& to the Boo$ of 0eviticus @A:AK+ to the seven-day feast of Tabernacles and /as celebrated /ith special &reat sole"nity+ ,esus stood and e'clai"ed+ sayin&+ *If anyone thirsts, let him "ome to 'e and drin!*. In these and further /ords+ the 0ord too$ advanta&e of the rituals that /ere perfor"ed durin& the Tabernacles feast day: at the end of the "ornin& offerin& in the te"ple+ the servin& priest and the people /ent to the holy /ell of Siloa"+ /here the priest filled a &olden vessel /ith /aterE acco"panied by the ;oyful cries of the people and the sounds of tru"pets and cy"bals+ he carried it into the te"ple and poured it over the altar of burnt offerin&s+ thereby perfor"in& the 6sacrifice of libation6+ /hich /as "eant to be the re"inder of ho/ !oses produced /ater fro" a roc$ durin& the ,e/s /anderin& in the /ilderness. t that ti"e the people /ere chantin& to the "usic the /ords of Prophet Isaiah %>@:A(+ addressed to the !essiah.

The 0ord ,esus )hrist co"pares -i"self /ith the roc$ that &ave /ater to the thirsty people in the /ilderness+ pointin& to -i"self as bein& the Source of &oodness+ the i"a&e of /hich /as that very roc$. The 0ord also points out that /hoever believes in -i" /ill also beco"es the source of &oodness+ /hich /ill 5uench the spiritual thirst of everyone that see$s salvation. The Evan&elist e'plains that here+ the 0ord "eans the &race of the -oly Spirit+ /hich had to be sent to the people after the &lorification+ i.e. after )hrists 1esurrection and scension. The 0ords /ords i"pressed the cro/d: "any a"on& decisively passed to -is side+ ac$no/led&in& -i" as a 6Prophet+6 /hile so"e /ere openly sayin& that *this is Christ*. The Pharisees be&an to su&&est the people D /ho /ere not a/are that ,esus )hrist /as born in Bethlehe" D that -e couldnt be the !essiah: *Will the Christ "ome from Galilee/) and this started to 5uarrel over -i". 4antin& to carry out the orders of the authorities+ the servants of the Sanhedrin atte"pted to sei#e ,esus+ but every ti"e they could not raise their ar"s: they didnt dare to do that: evidently+ their conscience told the" that it /ould be a sin to touch such a "an. 1eturnin& to their "asters in such a "ood+ they confessed that the po/er of the 0ords /ord /as so "i&hty and over/hel"in&+ that they couldnt carry out their instructions. That ans/er caused a "ost annoyed response fro" the "e"bers of the Sanhedrin: * re you also de"eived/* To the servants+ ori&inatin& fro" the si"ple people+ they say that none of the 6rulers6 or 6Pharisees6 started to believe in )hrist. *%ut this "rowd that does not !now the law is a""ursed* D that is the e'pression of "ad fury of the ,e/ish leaders a&ainst the co""on people that believed in )hrist. They atte"pt to discredit that faith+ e'plainin& it as 6the i&norance of the la/.6 But there+ 2icode"us %hi"self a Pharisee and the "e"ber of the Sanhedrin( spo$e+ decidin& to sho/ the" bravely that they the"selves /ere for&ettin& the la/: *.oes our law 2udge a man before it hears him and !nows what he is doing/* The la/ in E'odus @A:> and 3eut. >:>K de"ands that the "atter of the accused should be investi&ated and the e"pty ru"ors should not be accepted. That only aroused annoyance: * re you also from Galilee/*, i.e. only a Galilean could thin$ li$e that. They didnt notice that they /ere falsifyin& the history+ because for e'a"ple+ Prophet ,onah /as fro" Galilee. The ,ud(#e!t o* the Adulteress %,ohn H:>->>(. This is narrated by Evan&elist ,ohn only. -avin& spent the ni&ht in prayer on the !ount of Olives D situated to the east of ,erusale"+ behind the )edron flo/ /here the 0ord used to /ithdra/ to for the ni&ht at the ti"e of -is visits to ,erusale" D -e ca"e to the te"ple in the "ornin& and a&ain be&an to teach people. The Scribes and Pharisees+ endeavorin& to *have something of whi"h to a""use Him*, brou&ht the /o"an cau&ht in the sin of adultery+ and *testing Him* they said: *$ea"her, this woman was "aught in adultery, in the very a"t. 6ow 'oses, in the law, "ommanded us that su"h should be stoned. %ut what do 1ou say/* If the 0ord /ould have said: 6stone her6+ -e /ould have been accused by the" before the 1o"an authorities+ because the ri&ht of proclai"in& death sentences by the Sanhedrin /ould be revo$ed D especially+ and especially the ri&ht to carry it out. On the other hand+ if -e /ould have said 6release her6+ -e /ould have been accused before the people as bein& a violator of !oses la/. Stoopin&+ the 0ord /rote on the &round /ith -is fin&er+ *as though He did not hear*.

The Evan&elist does not reveal /hat -e /as /ritin&+ and its useless to try to &uess /hat it /as. The "ost co""on supposition is that the 0ord in response /as /ritin& the sins co""itted by those /ho posed the 5uestion. s they persisted in &ettin& the ans/er+ the 0ord lifted -is head and told the": *He who is without sin among you, let him throw a stone at her*. The 0ords /ords produced the stri$in& reaction on the not yet co"pletely sleepin& conscience of the Pharisees. Evidently+ in recollectin& their o/n sins D evidently+ si"ilar to that of the /o"ans D they started to leave one after another+ accused by their conscience+ until the 0ord /as left alone /ith the /o"an. Thus+ as /e can see+ the 0ord responded to the cunnin&ness of the Pharisees by shiftin& their 5uestion of &uilt of the /o"an+ fro" the abstract-le&al real" into a "oral one. In doin& so+ the 0ord+ as the ans/er to the tric$s of the Pharisees+ /isely transferred the 5uestion of conde"nin& that /o"an fro" the abstract-;uridical field into the "oral one and placed the very accusers into a position of the accused before their consciences. The 0ord acted that /ay+ because the Pharisees that had brou&ht the /o"an+ did not represent the le&al court that /as capable of deter"inin& a "easure of punish"ent for her cri"e. They brou&ht the sinner to the 0ord /ith the evil intentions+ e'posin& her to sha"e+ tal$in& scandals and conde"nin& her+ /hile for&ettin& about their o/n sins+ of /hich they /ere accused by the 0ord. It is characteristic that the /o"an did not ta$e advanta&e of the favorable "o"ent and did not leave 5uic$ly. Evidently+ her conscience and the penitent feelin&s a/o$e. This /ould e'plain /hy the 0ord then said: *6either do I "ondemn you: go and sin no more*. 2aturally+ one shouldnt interpret these /ords as not conde"nin& the sin. The 0ord ca"e not to ;ud&e+ but to see$ out and save lost souls %!at. >H:>>E 0u$e 9:?HE ,ohn A:>9E >@:?9(: Thats /hy -e conde"ns the sin but not the sinners+ /ishin& to predispose the" to/ards repentance. )onse5uently+ the /ords addressed to the adulteress have the follo/in& "eanin&: 6I a" not punishin& you for your sins+ but /ant you to repent: &o forth and sin no "ore6 D all the potency is in these final /ords. This e'tract of the Gospel teaches us to avoid the sin of ;ud&in& the nei&hbor. Instead+ it offers us to conde"n ourselves for our personal sins and repent in the". The 'o!versatio! 7ith the ,e7s i! the Te#ple %,ohn H:>@-GF( This conversation+ /hich apparently too$ place also on the ne't day after the end of the *east of Tabernacles+ the 0ord applied another i"a&e fro" the history of the ,e/s and their /anderin& in the /ilderness to -i"self D that of the fiery colu"n that "iraculously lit the /ay for the ,e/s at ni&ht. The colu"n contained ,ehovahs n&el+ in /hich the -oly *athers see the second *ace of the Ever--oly Trinity. nd the 0ord be&ins -is conversation /ith the /ords: *I am the (ight of the world*. ,ust as in the Old Testa"ent+ the colu"n of fire sho/ed the ,e/s the /ay out of E&ypt to/ards better life in the Pro"ised 0and+ so )hrist in the 2e/ Testa"ent sho/s+ not only to the ,e/s+ but to all hu"anity+ the /ay fro" the real" of sin into eternal life. The Pharisees+ relyin& on the co""only accepted rule that no person can be a /itness to his o/n /or$s+ ob;ected that -is /itness about -i"self cannot be accepted as &enuine. To that the 0ord responded /ith e'ceptional po/er+ that the hu"an state"ent cannot be applied to -i"+ that -e cannot be ;ud&ed 6accordin& to the flesh6+ as the Pharisees are doin&+ re&ardin& -i" as an

ordinary person. *I !now where I "ame from and where I am going6 D these /ords+ accordin& to Saint )hrysosto"+ "ean the sa"e as: *I !now that I am the Son of God and not an ordinary #erson*. This ad"ittance of -is ori&in fro" God the *ather by the 0ord confir"s the absolute authenticity of -is testi"ony about -i"self+ as /ell as the i"possibility of self-deception. The 0ord adds: 6!y /itness is also &enuine fro" the for"al point of vie/+ because not only I testify of !yself+ *$he &ather who sent 'e bears witness of 'e*. -avin& heard the 0ords ser"ons about -is *ather sendin& -i" "any ti"es+ they+ pretendin& not to understand+ "oc$in&ly and blasphe"ously pose -i" the 5uestion: *Where is your &ather/* The 0ord responds that they dont $no/ the *ather because they dont /ant to $no/ the Son. -ere is the concealed indication to the consubstantiality of God the Son /ith God the *ather+ to the fact that the *ather revealed -i"self to hu"anity in -is Son. The Evan&elist notes that this /as uttered by the 0ord *in the treasury*, /hich /as located close to the "eetin&-hall of the Sanhedrin that /as hostile to the 0ord. lthou&h the 0ord testified of -is !essianic "erit before+ so to spea$+ in front of the eyes and ears of the Sanhedrin+ *no one laid hands on Him* because the hour of -is sufferin&s had not yet arrived: in other /ords+ the people the"selves didnOt have any authority over -i". The hostile "ood of the listeners turned the 0ords thou&hts ane/ to/ards the sufferin&s a/aitin& for -i"+ and -e once a&ain said about their hopeless situation+ in /hich they /ill find the"selves in+ after -e /ould &one+ if they did not believe in -i" as in the !essiah %verse @>(: *Where I go you "annot "ome*. Those /ords+ once a&ain+ irritated the" and caused their "oc$ery: *Will He !ill Himself/*, i.e. if -e /as thin$in& of a suicideI I&norin& their rou&h "oc$ery+ the 0ord points at their "oral character that pro"pts that type of their behavior: *1ou are from beneath>*, i.e. you have lost the ability to co"prehend the 3ivine+ heavenlyE you ;ud&e about everythin& throu&h the e'a"ple of "an$ind+ led by the earthly and sinful concepts+ and therefore if you dont believe in !e %*that I am He* D "eanin& the !essiah(+ *you will die in your sins*. The 0ord didnt call -i"self the !essiah once+ but -e spo$e so transparently+ e'plainin& it thou&h the other /ords+ so that the Pharisees had to understand that. -o/ever+ they pretended not to understand+ as they didnt /ant to hear that na"e fro" -i"+ and therefore they as$ed -i": *Who are 1ou/* 0i$e/ise to that 5uestion+ the 0ord didnt &ive the" the direct ans/er that they e'pected. The 0ords ans/er is translated into )hurch-Slavonic too literally %6tin arhin6 D 6the be&innin&6( D /hich is the peculiarity of the )hurch-Slavonic translation+ pro"pted by the fear of sinnin& by not translatin& the Gree$ te't ine'actly D so conse5uently+ it doesnt respond to the thou&hts enclosed /ithin itE the 1ussian translation D *from the %eginning* D is also incorrect. ccordin& to the ancient interpreters+ the "eanin& of the 0ords ans/er is: 6I a" That+ about /hat I /as tellin& you fro" the be&innin&6 or: 63idnt I call !yself the Son of God D ri&ht fro" the startI nd such I a"6. )ontinuin& -is speech about the sad "oral state of the ,e/ish people+ the 0ord e'plains that -e has to do this+ for the One 4ho sent -i" is the very truth+ and -e has to testify about the truth that -e had heard fro" -i". Once a&ain they didnt understand that -e /as tellin& the" about the *ather. Thats /hy -e further tells the" about the ti"e /hen they /ill involuntarily reali#e the truth of -is teachin& about -i"self and -is *ather 4ho sent -i": this /ill happen /hen they /ould raise -i" on the cross+ because the death on the cross served as the be&innin& of the Son of Gods &lorification+ that dre/ everyone to -i": the subse5uent events+ such as )hrists 1esurrection+ -is scension into -eaven+ the descent of the

-oly Spirit on the postles D all that testified about the truth of )hrists teachin& and -is 3ivine "ission. These /ords produced the &reat i"pact on the listeners+ so that *many believed in Him*, and evidently+ even so"e fro" the nu"ber of those ,e/s hostilely inclined to/ards -i" before. There /ere those ne/ believers /hich 0ord addressed /ith -is ne't ser"on. -e instructs the" ho/ to beco"e and re"ain -is &enuine disciples. *or this+ they *must abide in His word*: only then they /ill $no/ the truth D /hich contains &enuine freedo" D and the truth /ill liberate the" fro" sin. Then a"on& the listeners+ the voice of national pride /as heard. *We are braham)s des"endants* and the braha"s descendants /ere pro"ised by God the do"inion over the /orld+ and the blessin& of the /orld throu&h us %Gen. >@:9E @@:>9(+ *and have never been in bondage to anyone*. "id such a passionate and painful cry of e'acerbated nationalistic conceit+ they see"in&ly for&ot about their E&yptian+ Babylonian captivity and the current 1o"an one. The 0ord responds that -e is spea$in& about the different type of captivity D the spiritual one+ /hich every sinner finds hi"self in: *Whoever "ommits sin is a slave of sin*. The one /ho is co""itted to sin+ cannot re"ain in the !essiahs 7in&do"+ /here there should be absolute spiritual freedo" and /here everybody should reali#e that they are nothin& but the children of the -eavenly *ather. * nd a slave does not abide in the house forever* because the "aster+ bein& dissatisfied /ith hi"+ can sell or send hi" a/ay: such a position of a slave is contrary to that of the son /ho+ as the inheritor of the /hole house+ cannot be sold or sent a/ay+ but re"ains the son forever. 6 s those sinnin&+ you are the slaves of sin. <ou can receive &enuine freedo" and beco"e the sons of God+ only if you believe in the Be&otten Son of God+ abide in -is /ord D and -e /ill liberate you fro" the captivity of sin6. *urther on+ the 0ord tells the" that -e does not re;ect their ori&in fro" braha" D but doesnt reco&ni#e the" as his &enuine children in the spirit+ since they see$ to $ill -i" only because *His word has no #la"e in them*, i.e. found no favorable soil in their hearts for its &ro/th. s braha" didnt co""it anythin& li$e the thin&s they had+ then their father is not braha" or God as they $eep on insistin&+ but the devil /ho *was a murderer from the beginning* because he in;ected the lethal disease of sin into hu"anity. Spea$in& of the devil+ the 0ord indissolubly connects the fact that he is an ancient "urderer /ith that he is the ene"y of the truth and 6father of lies.6 ccordin&ly+ spea$in& of -i"self+ the 0ord sets the sa"e ti&ht lin$ bet/een -is sinless nature and the fact that -e teaches the truth. If the ,e/s are not acceptin& the truth of -is teachin&+ then let the" prove the sinfulness of -is life: *Whi"h of you "onvi"ts 'e of sin/* -o/ever+ if nobody can accuse the 0ord of leadin& sinful life+ then as a conse5uence of -is piety+ the Truth tau&ht by -i" "ust be accepted as inseparable /ith it. ccordin& to the 0ords /ords+ the ,e/s clearly de"onstrate throu&h their disbelief they *are not of God*. That provo$ed their violent indi&nation: *.o we not say rightly that 1ou are a Samaritan and have a demon/* because only Sa"aritans and those possessed by the de"on that hate us+ the ,e/s+ can deny our braha" ori&in. The 0ord 5uietly i&nores this insult and states that throu&h such tal$s+ /hich see" to the" as those of the possessed+ -e only honors to -is -eavenly *ather: I spea$ /ith you this /ay+ because I *honor 'y &ather* /hile you dishonor the One+ 4ho says the truth to you on the behalf of the *ather. *I do not see! 'y own glory: there is +ne

who see!s and 2udges* D and that is the -eavenly *ather+ 4ho /ill conde"n those /ho re;ect -is Son. Then+ addressin& those that believed in -i"+ the 0ord spea$s: *I say to you, if anyone !ee#s 'y word he shall never see death* D of course+ in the sense that *he will re"eive eternal life*. The non-believers pretended that they understood the 0ords /ords literally D concernin& the natural+ physical death D and a&ain found a reason to accuse -i" of bein& possessed: * re 1ou greater than our father braham, who is dead/* The 0ord ans/ers to this that -e is not &lorifyin& -i"self+ but is &lorified by -is *ather+ 4ho" -e $no/s and 4hose /ord -e fulfils. -e then sho/s -is predo"inance over braha"+ as thou&h sayin& to the ,e/s: 6<es+ I a" &reater than your father braha"+ for I /as the sub;ect of his e'pectations durin& his earthly life+ and upon his death+ /as the sub;ect of his ;oy D in -eaven6: *he saw it and was glad*. ssi&nin& that+ /hat /as said by the 0ord about braha"+ to the earthly life+ the ,e/s find another incon&ruity+ in order to reproach the 0ord a&ain: *1ou are not FG years old and 1ou have seen braham/* The 0ord &ives to this reproach the decisive ans/er+ /hich /ould be understood even by the Pharisees that /ere blinded by their o/n hatred: *'ost assuredly, I say to you, before braham was, I '*, i.e. 6I a" "ore ancient than braha" hi"self+ because I a" D Eternal God6. -o/ definitely the 0ord teaches here about -is 3ivinityM The Pharisees understood that correctly+ but instead of believin& in -i"+ they beca"e e"bittered+ seein& only blasphe"y in -is /ords+ and pic$ed up stones to beat -i". -o/ever+ havin& finished -is testi"ony of -i"self on a triu"phant note and surrounded by -is disciples and other people+ the 0ord "er&ed /ith the cro/d that filled the )hurch yard+ *going through the midst of them, and so #assed by*. The 5eali!( o* the Bor! Bli!d 1a! %,ohn F:>-?>(. Evidently+ this &reat "iracle perfor"ed in the te"ple strai&ht after the 0ords ser"on to the ,e/s about -is 3ivine ori&in and /orthiness+ is narrated only by one Evan&elist+ ,ohn+ and in detail. Seein& the "an D $no/n to be blind fro" birth D be&&in& for al"s+ the disciples as$ed the 0ord: *Who sinned, this man or his #arents, that he was born blind/* The ,e/s believed that all "a;or "isfortunes happened /ith people+ as the punish"ent for their personal sins+ or the sins of their parents+ &randparents or &reat &randparents. This belief /as based on the 0a/ of !oses that declared that God punished children for the sins of their fathers+ up to the fourth &eneration %E'odus @::G(+ and on the 1abbis teachin&+ /hich asserted that a child could sin in his "others /o"b+ for he could differentiate bet/een ri&ht and /ron& fro" the day of his conception. In response to -is disciples 5uestion+ the 0ord indicates the purpose for the "ans blindness instead of the cause: *6either this man nor his #arents sinned*, althou&h+ of course+ bein& hu"an bein&s+ they /ere not /ithout sin in &eneral+ *but that the wor!s of God should be revealed in him*, i.e. so that his healin& /ould reveal that )hrist /as the *(ight of the world*, that -e ca"e into the /orld for hu"anitys enli&hten"ent+ /hich abode in the spiritual blindness+ sy"boli#ed by the "ans physical blindness. *I must wor! the wor!s of Him who sent 'e while it is day*, i.e. /hile I a" on earth and can be seen by everybody+ because *night is "oming*, i.e. the ti"e of !y departure fro" the /orld+ /hen )hrist the Saviors activity as a 4onder-4or$er in the /orld /ill not be as apparent to everybody as it is no/.

* s long as I am in the world, I am the (ight of the world* D althou&h )hrist al/ays /as and /ill be the 0i&ht of the /orld+ -is visible activity on earth /ill continue only for the duration of -is earthly life+ /hich /as co"in& to its end. The 0ord perfor"ed "any "iracles /ith ;ust a /ord of -is+ /hile so"eti"es -e resorted to the particular preli"inary actions. The sa"e happened that ti"e: *He s#at on the ground and made "lay with the saliva: and He anointed the eyes of the blind man with the "lay. nd He said to him, ?Go wash in the #ool of Siloam*. It can be assu"ed that all this /as done in order to evo$e faith in the healed "an: to let hi" $no/ that a "iracle is about to occur /ith hi". The bathhouse of Siloa" /as built on the Siloa" sprin&+ /hich flo/ed fro" the foot of the holy !ount Sinai+ as a place of Gods special presence in ,erusale" and in the te"ple. )onse5uently+ it /as &ranted an a special &ift+ or sent by God to -is people+ as an e'traordinary blessin&+ and therefore it /as re&arded as a holy sprin& /ith the sy"bolic "eanin&. The Evan&elist e'plains that 6Siloa"6 "eans 6the sent6. 4as the 0ord ,esus )hrist tryin& to e'press that -e is the true !essen&er of God+ the fulfill"ent of all the 3ivine blessin&s+ the representation and sy"bol of /hich the Siloa" sprin& /as to the ,e/sI -avin& /ashed hi"self in the Siloa" /aters+ the blind "an re&ained his si&ht. That "iracle produced the stron& effect on his nei&hbors and those /ho $ne/ hi"+ even that so"e of the" hesitated if he /as the one and the sa"e blind person that they re&ularly sa/ be&&in& for al"s. -o/ever+ the cured individual confir"ed that it /as he+ and e'plained to the" ho/ the "iracle had happened. fter listenin& to his narration+ the people too$ hi" to the Pharisees in order to e'a"ine such an e'traordinary event and to learn their opinion+ ho/ to re&ard it+ because the "iracle /as perfor"ed on a Saturday+ /hen+ accordin& to the Pharisee la/ re&ardin& the Sabbaths tran5uility+ even treatin& the ill /as not per"issible. The cured "an e'plained to the Pharisees all he $ne/ about his healin&. This story caused a 5uarrel bet/een the Pharisees. So"e D and it "ust be assu"ed the "a;ority D /ere sayin&: *$his 'an is not from God, be"ause He does not !ee# the Sabbath*. The others thou&ht ;ust: *How "an a 'an who is a sinner do su"h signs/* Then the unbelievin& in the 0ord Pharisees turned to the cured "an /ith the 5uestion+ about /hat he could say about his -ealer. pparently they /ere tryin& to find so"ethin& in his /ords /ith /hat to find faults+ in order to re;ect the authenticity of the "iracle or to re-interpret it. -o/ever+ the healed decisively declared: *He is a <ro#het*. *indin& no support in hi"+ the irate ,e/s su""oned his parents for 5uestionin&. fraid of bein& e'co""unicated fro" the syna&o&ue+ the parents &ave the evasive ans/er: they confir"ed that he /as their son /ho /as born blind+ but to the 5uestion /hy he could see a&ain D they ans/ered that they did not $no/+ su&&estin& that they as$ hi"self as he /as an adult and could spea$ for hi"self. Su""onin& the cured "an for the second ti"e+ the ,e/s atte"pt to su&&est hi" that after the detailed investi&ation concernin& that Person+ they reached the indisputable belief that *this 'an is a sinner*. *Give God the glory* /as an oath for"ula to say the truth under oath applied by the ,e/s in those ti"es+ "eanin&: ac$no/led&e -i" on your part as a sinner+ /ho violates the la/s of the tran5uility of the Sabbath. But the cured individual &ives an ans/er to the Pharisees+ that is filled /ith truth and deep irony: *Whether He is a sinner or not I do not !now. +ne thing I !now9 that though I was blind, now I see*. 2ot havin& any success in their in5uiries+ the Pharisees once a&ain re5uest that he recount the "iracle in hope of findin& so"e ne/ trait+ /hich

/ould &ive the" a chance to conde"n ,esus. -o/ever+ this be&ins to annoy hi": *I told you already, and you did not listen. Why do you want to hear it again/ .o you also want to be"ome His dis"i#les/* This audacious sarcas" provo$ed a reproach for the darin& confessor of the truth: *1ou are His dis"i#le, but we are 'oses) dis"i#les. We !now that God s#o!e to 'oses: as for this fellow, we do not !now where He is from*. The ,e/ish leaders had to ascertain /here that Person 4ho /as constantly follo/ed by "ultitudes of people+ ca"e fro". But they lied /hen they said they did not $no/ -i". Such a lie outra&ed the cured "an even "ore+ a"plifyin& his boldness in defendin& the truth. *Why, this is a marvelous thing, that you do not !now where He is from*, he responds the Pharisees D yet you should $no/ /here -e is fro"+ havin& perfor"ed such an unheard of "iracle: sinners are incapable of perfor"in& such "iracles D therefore it is clear that -e is a holy !an+ sent by God. stounded by such i"placable lo&ic of the si"ple person+ the Pharisees /ere incapable of continuin& their ar&u"entE e'posin& hi" in that he /as *"om#letely born in sins*, they thre/ hi" out. 0earnin& about this and /ishin& to open his spiritual eyes as /ell+ the 0ord found hi" and by revealin& -i"self as his -ealer+ brou&ht the cured "an to the faith in -i"+ as in the Son of God. ll those events &ave occasion for the 0ord to e'press -is thou&hts+ that an unavoidable conse5uence of -is arrival to the /orld /as the sharp separation of people into believers and disbelievers. *&or 2udgment I have "ome into this world, that those who do not see may see, and that those who see may be made blind*. *Who do not see* D are the hu"ble+ poor in spirit /ho believed in )hristE *who see* D are those /ho thou&ht the"selves to be seein& and sensible+ and therefore felt no need to believe in )hrist. They are the false elders+ /hich /ere the Pharisees+ /ho re;ected )hristE the 0ord calls the" as *blind* because they /ere spiritually blind+ not seein& the 3ivine truth+ /hich -e had brou&ht into the /orld. To this+ the Pharisees as$ed: * re we blind also/* But the 0ord &ave the" an une'pected ans/er9 *If you were blind, you would have no sin: but now you say, ?We see.) $herefore your sin remains.* The "eanin& of these /ords is such: if you /ere a"on& those blind that I a" spea$in& about+ then you /ould have no sin+ because your disbelief /ould have been a for&ivable sin of i&norance and /ea$ness. -o/ever+ because you state that you can see+ and re&ard yourselves as the e'perts and interpreters of Gods 1evelation and you have at hand the la/s and Prophets+ in /hich you can see the truth D your sin is nothin& else but that of stubbornness and obdurate opposition to Gods truth. nd this sin is unfor&ivable because it is the sin of blasphe"y a&ainst the -oly Spirit %!at. >@:A>-A@(. The "er#o! about the Good "hepherd %,ohn >::>-@>(. This conversation is the continuation of the 0ords accusatory /ords+ addressed to the Pharisees in connection /ith the healin& of the "an that /as born blind. -avin& e'plained to the" their responsibility for 6those /ho see "ay be "ade blind6 the 0ord %in an alle&orical for"( reveals the" that they are not the true spiritual leaders of the reli&ious life of the people+ as they i"a&ined the"selves to be. Because they thou&ht "ore of their personal profit than about the /elfare of the people+ they /ere not 6&ood shepherds+6 and as a conse5uence+ /ere leadin& the people to/ards destruction instead of salvation. The Pharisees only at the very end understood the sense of that "arvelous alle&orical ser"on+ borro/ed fro" shepherds life in Palestine. The

0ord co"pares the people /ith a floc$ of sheep and the leaders+ /ith the shepherds of this floc$. In order to protect the floc$ at ni&htti"e fro" /olves and robbers+ it /as driven into caves or specially arran&ed co"pounds. It /as co""on to have so"e floc$s+ belon&in& to different o/ners+ driven in one co"pound. In the "ornin&+ the &ate-$eepers opened the &ate+ allo/in& the shepherds to co"e in and separate their floc$ by callin& out the individual na"es of their sheep: the sheep /ould reco&ni#e the voice of their shepherds+ listen to the" and follo/ the" out of the co"pound to &ra#e D this practice can be /itnessed in Palestine up to this day. 2aturally+ afraid to confront the ar"ed &ate$eeper+ the robbers secretly cli"bed over the fence into the co"pound. !a$in& use of such a /ell-$no/n e'a"ple fro" life+ the 0ord uses the /ord 6sheepfold6 for the God-chosen ,e/ish people+ or Gods )hurch of the Old Testa"ent+ fro" /hich the 2e/ Testa"ent church /as for"edE the /ord 6shepherd6 "eans every &enuine leader of the reli&ious-"oral livin&E the /ords 6thieves6 and 6robbers6 "ean all false+ self-styled prophets+ pseudo-teachers+ heretics+ false leaders of the reli&ious life of the people+ thin$in& only of the"selves and their o/n interests+ li$e the e'posed by the 0ord Pharisees. The 0ord calls -i"self 6the 3oor6 and the 6&ood Shepherd6+ 4ho 6&ives -is life for the sheep6 protectin& the" fro" /olves. The 0ord calls -i"self the 63oor6 in the sense that -e is the only &enuine "ediator bet/een God and the people+ the only path for the pastors and the floc$: into the 7in&do" of God+ depicted by -i" as the 6sheepfold6 and only throu&h -i" the entry can be &ained. Everyone+ /ho avoids -i"+ *"limbs u# some other way* %not the nor"al /ay(+6 are 6thieves and robbers+6 i.e. not true pastors but the i"posters that are pursuin& personal &oals+ and not the &ood of the floc$. 6Sheepfold6 is the earthly )hurch+ /hile 6pasture6 is the -eavenly )hurch. The Pharisees didnt understand the first part of the ser"on. )onse5uently+ in the second part+ the 0ord revealed -i"self as the 6&ood Shepherd6. The "eanin& of the /ord 6hirelin&6 "ust be understood as that of the un/orthy pastors /ho+ accordin& to the Prophet E#e$iel+ *feed themselves* %A?:@( and at the first si&n of a dan&er+ abandon their floc$ to the "ercy of the four /inds. The /ord 6/olves6 "eans the devil and his servants that destroy 6sheep6. The 0ord points out the "ain distinctive 5ualities of a &enuine pastor: >( Selflessness D even to the point of death for the sa$e of the floc$. @( 7no/in& his sheep. In the hi&hest sense+ this $no/led&e belon&s to -i": this "utual $no/led&e of one another+ pastor and sheep+ should be a$in to the "utual $no/led&e of God the *ather and God the Son: * s the &ather !nows 'e, even so I !now the &ather*. The 0ords /ords 6other sheep+6 *whi"h are not of this fold* but /hich *also I must bring*+ "ean the heathens /ho are also called into )hrists 7in&do". The 0ord concludes -is parable /ith the /ords: *I lay down 'y life for the shee#* voluntarily: *6o one ta!es it from 'e, but I lay it down of 'yself,* because -e has the po/er to *lay it down* and *the #ower to ta!e it again* D the e'pression of absolute freedo"+ i.e. )hrists death /as the chosen by -i" and voluntarily fulfilled "eans of savin& -is floc$. These /ords caused another 5uarrel a"on& the ,e/s+ resultin& that so"e e"pathically accepted the 0ords /ords+ /hile the others continued to declare -i" as the possessed. The "er#o! at the Feast o* the :edicatio!

%,ohn >::@@-?@(. This festival /as established by ,udas of !accabea in >KF B)+ and co""e"orates the restoration+ purification and sanctification of the Te"ple of ,erusale"+ desecrated by ntiochus Epiphanes. This feast is celebrated annually over the ei&ht-day period+ co""encin& /ith the @G of the "onth of 3ece"ber. It /as cold+ therefore the 0ord /al$ed around the covered &allery /ithin the Te"ple. There+ -e /as surrounded by the ,e/s as$in& -i": *How long do you !ee# us in doubt/ If 1ou are the Christ, tell us #lainly.* The 0ord /as unable to respond 6plainly6 because they associated the /ord 6!essiah6 /ith the false representation of the earthly leader of people+ /ho /as supposed to liberate the" fro" the 1o"an rule. The 0ord ans/ers the 5uestion /isely: -e points to -is past testi"onies of -i"self+ -is /or$s and -is relationship to -is -eavenly *ather. *ro" all this+ they should have reali#ed a lon& ti"e before that -e is the !essiah+ althou&h not in the sa"e sense that they i"a&ined. The reason /hy they did not understand that /as because they 6/ere not of -is sheep6 and 6did not hear -is voice.6 1e"e"berin& about -is sheep+ the 0ord pronounces the pro"ise about &rantin& eternal life: nobody /ill be able to ta$e the" fro" -is hand+ because as -e said: *I and 'y &ather are one* There could be no "ore definite testi"ony of )hrists 3ivine /orthiness than those /ords. 4hen the ,e/s understood the" correctly and pic$ed up the stones to stone the 0ord as a blasphe"er+ -e disar"ed the" /ith the short 5uestion: *'any good wor!s I have shown you from 'y &ather. &or whi"h of those wor!s do you stone 'e/* The une'pectedness of the 5uestion confused the ,e/s+ and sho/ed a&ainst their /ill+ that they in/ardly ac$no/led&ed the &reatness of the 0ords "iracles. That /as /hy they let the stones and tried to ;ustify their actions+ by statin& that they didnt /ant to stone -i" for -is &ood deeds+ but for -is 6blasphe"y6. In response+ the 0ord refers to the H>st Psal"+ /here the people called to ;ud&e and protect the /ea$ fro" the infrin&e"ents of the po/erful+ /ere titled 6&ods6 D naturally+ not in the direct sense. In citin& e'cerpts fro" this Psal"+ the 0ord is see"in&ly sayin& to the ,e/s: 6you cannot accuse the Psal"ist of blasphe"yE if he called those that /ere /orthy of havin& 3ivine authority+ 6&ods+6 then ho/ can you accuse !e of blasphe"y D the One 4ho has na"ed -i"self the Son of God and havin& perfor"ed /or$s that only God can doI6 The 0ord continues: 6<ou could disbelieve !e+ if I had not fulfilled the deeds that are typical of God alone. -o/ever+ if I fulfill these deeds+ you "ust understand that I and the *ather D are One+ *&ather is in 'e, and I in Him.* Once a&ain+ the ,e/s atte"pted to sei#e the 0ord+ *but He es"a#ed out of their hands* D left so that nobody dared to touch -i"+ and traveled over ,ordan to Perea. There "any+ /ho had heard about -i" fro" ,ohns ser"on and convinced in its &enuineness+ believed in -i". The 9etur! o* the 70 :isciples %0u$e >::>9-@?(. Evan&elist 0u$e narrates about the return of the 9: disciples soon after their departure+ althou&h undoubtedly+ the si&nificant a"ount of ti"e passed bet/een their departure and return. So"e presu"e that the "eetin& bet/een the 0ord and the disciples too$ place in Perea+ /here the 0ord had not yet &iven any ser"ons. The others thin$ that they returned to the place+ fro" /hich they

/ere sent out+ i.e. to Galilee. !eetin& the 0ord+ before anythin& else they e'pressed their ;oy about the fact that the de"ons obeyed the" 6in the na"e of ,esus6. The latter /ords e'pressed their hu"ility. The 0ord responded to this: 63o not be surprised that the de"ons obey you+ as their leader has already been toppled: *I saw satan fall li!e lightning from Heaven*. The flash of 6li&htnin&6 is used to present une'pectedness and s/iftness. In other /ords+ the 0ord tells the postles that -e /itnessed the defeat of the prince of de"ons and his s/ift fall D li$e li&htnin& D and therefore+ if he /as defeated+ so /ere his le&ions. s the )on5ueror of the hostile po/ers+ the 0ord "a$es possible for -is disciples to feel the victory over the"+ callin& the evil spirits alle&orically as 6sna$es6 and 6scorpions6. 6The i"portant thin& is not this+ but that you have beco"e /orthy of salvation and ;oy in -eaven.6 In the Scripture+ God is so"eti"es depicted /ith a boo$ in -is hand+ into /hich the na"es and the deeds of -is faithful servants are recorded. To be /ritten in heavens+ is to be the citi#en of the -eavenly 7in&do". This should "a$e one re;oice "ore than fro" any earthly deeds+ even thou&h they "i&ht be e'traordinary+ li$e the castin& out of the evil spirits. The 0ords further /ords of honorin& God the *ather %in verse @>(+ the state"ents about the $no/led&e of God the *ather and the Son %verse @@(+ and pleasin& -is disciples %verses @A-@?( /e also find /ith Evan&elist !atthe/+ but e'pressed in different situations and under the different circu"stances %see !at. >>:@G-@9 and >A:>K->9(. It is possible that the 0ord repeated those state"ents a nu"ber of ti"es. -o/ever+ 0u$es chronolo&ical connection is indisputable+ /hich is identified /ith the /ords: *In that hour,* as /ell as the 0ords "ove"ents: *turned to His dis"i#les and said.* The /ords 6/ise6 and 6prudent6 do not refer to those that re&ard the"selves as such. pparently+ in this instance+ the 0ord /as tal$in& about the Scribes and Pharisees proud /ith their $no/led&e of !oses 0a/. The /ord 6babes6 "eans the si"ple fol$+ not havin& studied hu"an /isdo" at schools and not havin& attended the schools of the ,e/ish Scribes. In this case+ the 0ord "eant -is postles+ to /ho" -e had revealed the "ysteries of Gods 7in&do". 2aturally+ sayin& about God that -e had *hidden*+ -e did not "ean it in the direct sense+ but li$e+ as for e'a"ple+ in the 1o"ans >:@H. ccordin& to Saint )hrysosto"+ the /ord 6hidden6 doesnt "ean that God /as the cause of that hidin&+ but it is rather used in the sa"e sense as it is applied by Paul: *&or they being ignorant of God)s righteousness, and see!ing to establish their own righteousness, have not submitted to the righteousness of God* %1o". >::A(. s Blessed Theothylactus says: 6God hid &reat "ysteries fro" those /ho thin$ the"selves to be /ise+ because they had beco"e un/orthy as they re&arded the"selves bein& /ise6. * ll things have been delivered to 'e by 'y &ather* D the control of the /orld belon&s to )hrist as to the 6Interceder6 and 6!ediator6 in the atone"ent of "an$ind. 8nderstandin& of the divine nature is inaccessible to any "ortal. -o/ever+ God reveals -i"self in His Son %,ohn >?:H-F( and throu&h -is Son %-eb. >:>(+ to the e'tent of that+ ho/ the person hi"self throu&h faith and love is able to accept such a revelation. *urther+ the 0ord praises the postles for bein& /orthy of seein& -i"+ the incarnate Son of God D of that+ /hat the livin& before Prophets and ri&hteous fathers /ere unable of+ seein& -i" only throu&h their faith+ but not /ith their physical eyes+ li$e the postles. The &arable about the Good "a#arita! %0u$e >::@G-A9(.

This parable is narrated only by St. 0u$e+ as the 0ords reply to the te"pters %Scribes( 5uestion+ /ishin& to trap -i" in -is /ords: *$ea"her, what shall I do to inherit eternal life/* The 0ord forces the sly la/yer to ans/er his o/n 5uestion throu&h the /ords of 3euterono"y K:G and 0eviticus >F:>H+ about love for God and for the nei&hbors. By pointin& hi" at the de"ands of the la/+ the 0ord /ants to force hi" to plun&e into the po/er and "eanin& of these de"ands+ and co"prehend ho/ far he is fro" fulfillin& the". pparently+ the la/yer felt this+ and thats /hy he+ *wanting to 2ustify himself* as$ed: 6 nd /ho is "y nei&hborI6 i.e. he /anted to sho/ that even thou&h he "ay not be fulfillin& the la/ as re5uired+ its because of the uncertainty of its de"ands+ for it is unclear+ for e'a"ple+ /ho" one should re&ard as a 6nei&hbor6. In response+ the 0ord narrated the /onderful parable about a person that fell into the hands of robbers+ and /as subse5uently i&nored by the passin& priest and 0evite+ and /ho only sa/ co"passion fro" a Sa"aritan D the "an+ hated and despised by the ,e/s. That Sa"aritan $ne/ better than the priest or 0evite+ that in order to fulfill the la/+ there shouldnt be any distinction bet/een the people: everyone is our nei&hbor. s /e can see+ the parable is not fully suitable to the 5uestion of the la/yer. 4hile the la/yer /as as$in&: 64ho is "y nei&hborI6 the parable indicated ho/ and /ho of the three+ seein& the "iserable+ beca"e his nei&hbor. )onse5uently+ the parable doesnt instruct on /ho should be re&arded as a nei&hbor+ but ho/ one can ma1e himself a neigh#or for every person that is in the need of co"passion. The difference bet/een the la/yers 5uestion and 0ords ans/er is of &reat si&nificance+ because in the Old Testa"ent+ in order to shield Gods chosen people fro" vile influences+ there /ere found the differences bet/een the surroundin& people+ and only the country"en and people of the sa"e faith /ere re&arded as 6nei&hbors6 by the ,e/s. The "oral la/ of the 2e/ Testa"ent abolishes those differences and teaches the all-e"bracin& Evan&elical love to/ards all the people. The la/yer /as as$in&: /ho is "y nei&hbor D as if fearin& to love those people that he shouldnt. The 0ord instructs hi" that he should "a$e hi"self a nei&hbor to the one in need+ and not 5uestion+ /hether he is his nei&hbor or not: he should not be loo$in& at the people but into his o/n heart+ so that he /ould not have the coldness of the pa&an priest or 0evite+ but the "ercy of the Sa"aritan. If you are &oin& to differentiate lo&ically bet/een the nei&hbor and stran&er+ you /ill not be able to avoid the cruel coldness to/ards the people. <ou /ill pass those /ho 6fell a"on& thieves6+ ;ust li$e the priest and 0evite+ even thou&h that "iserable D as a ,e/ D /as their nei&hbor. !ercy is the condition of inheritin& eternal life. The $ord ,esus 'hrist i! the 5ouse o* 1artha a!d 1ary %0u$e >::AH-?@(. pparently+ a *"ertain village* that the 0ord entered /as Bethany D the settle"ent situated on one of the slopes of the !ount of Olives+ near ,erusale". The t/o /o"en that "et the 0ord+ !artha and !ary+ /ere easily reco&ni#able as the loved by the 0ord sisters of 0a#arus+ /hose resurrection is narrated by Saint ,ohn in the >>th chapter. Both of the" appear here /ith the sa"e 5ualities as described by Saint ,ohn: !artha /as notable for her active and lively character+ !ary D for 5uiet and deep sensitivity. -avin& received the 0ord+ !artha be&an to fuss over the preparation of food+ /hile !ary sat at the 0ords feet+ listenin& to -i". 1eali#in& that it /as difficult to cope /ith everythin& herself+ !artha turned to the 0ord D as thou&h /ith the reproach+ /hich sho/ed the friendly attitude of the 0ord to/ards her fa"ily: *(ord, do 1ou not

"are that my sister has left me to serve alone/ $herefore, tell her to hel# me.* ,ustifyin& !ary+ the 0ord responds to !artha /ith the sa"e friendly rebu$e: *'artha, 'artha, you are worried and troubled about many things. %ut one thing is needed, and 'ary has "hosen that good #art, whi"h will not be ta!en away from her.* The "eanin& of this rebu$e is that !arthas efforts are directed at the transitory fuss+ /ithout /hich one can live+ /hile !ary chose that+ /hich is the only thin& needed for a hu"an bein& D attentiveness to/ards the 3ivine teachin& of )hrist and follo/in& it. 4hat !ary is ac5uirin& by listenin& to the 0ord+ /ill never be ta$en a/ay fro" her. This se&"ent of the Gospel is al/ays read durin& every 0itur&y that co""e"orates the !other of God+ because the fi&ure of !ary appears as the sy"bol of Ever--oly .ir&in !ary+ 4ho too had 6chosen that &ood part6. This se&"ent is connected /ith the verses >>:@9-@H+ /here the !other of God is directly &lorified and a&ain are honored those /ho 6hear the /ord of God and do it6. The &arable about the &ersiste!t Appeal %0u$e >>:G-H(. Both Evan&elist !atthe/ and Evan&elist 0u$e in >>:>-?+ e'pound the te't of the 0ords Prayer+ be&innin& /ith the /ords *+ur &ather* and further+ be&innin& /ith verse G+ the precise 0ords teachin& about the persistency in prayer. *ollo/in& -is ine'plicable &oals+ God does not &rant i""ediately that /hat is as$ed for+ even thou&h it "ay be in confor"ity /ith -is /ill. By the narration about a friend+ /ho /as as$in& for bread and receivin& it as the result of his insistence+ the 0ord /ishes to instill the essentiality of resoluteness in prayer.

The /3posure o* the "cribes a!d &harisees %!at. @A:>-AF and 0u$e >>:A9-G?(. The t/o conde"natory speeches+ addressed to the Scribes and Pharisees+ /hich are very si"ilar in both the content and e'pressions+ are "entioned by both Evan&elists !atthe/ and 0u$e+ but /ith a difference: the e'posure presented by Saint 0u$e+ /as e'pressed by the 0ord at the dinner to /hich -e /as invited by a certain Pharisee+ concernin& the /ashin& of hands. On the other hand+ the e'posin& speech+ narrated by !atthe/+ /as uttered by the 0ord in the Te"ple of ,erusale"+ shortly before -is sufferin&s at the cross. It has to be assu"ed that the 0ord not once e'clai"ed si"ilar e'posures in the si"ilar e'pressions. It is 5uite probable that+ /hile not narratin& the 0ords &ri" ser"on that /as described by Saint !atthe/+ Saint 0u$e 5uoted a fe/ pronounce"ents fro" it+ /hich he attributed to the 0ord /hen he /as e'posin& the Pharisees durin& the dinner+ about /hich he narrated alone. In both the ser"ons+ the Pharisees are e'posed for the e'a&&erated attention to *outer* cleanliness+ /hile ne&lectin& their *inner* cleanliness+ i.e. cleansin& their souls of sinful passions and vices. In both the ser"ons+ the 0ord co"pares the Pharisees /ith coffins+ 6/hich indeed appear beautiful out/ardly+ but inside are full of dead "ens bones and all type of dirt6. s /ell+ the

0ord conde"ns the Pharisees for their love of bein& honored+ that they apply unbearable burdens on "ens shoulders+ /hile they the"selves 6/ill not "ove the" /ith one of their fin&ers+6 that they for"ally and punctually fulfill the out/ard re5uire"ents of the la/ on 6tithes6+ 6but have ne&lected the /ei&htier "atters of the la/6: ;ustice+ "ercy and faith+ i.e. bein& true to God and -is "oral la/. The 0ord also conde"ns the la/yers because they *have ta!en away the !ey of !nowledge*, i.e. as thou&h they have ta$en co"plete possession of the Old Testa"ent la/+ /hich /as supposed to lead people to/ards )hrist. nd havin& ta$en possession of this $ey+ do not enter )hrists 7in&do" the"selves and do not allo/ the others to enter+ falsely interpretin& the la/. The 0ord also accuses the Pharisees in stonin& Gods Prophets+ sent to the" by the *Wisdom of God*, i.e. by -i"+ as -e is the -ypostasis 4isdo" of God+ represented under such a na"e in the Hth chapter of Proverbs. In conclusion+ the 0ord calls upon the" the blood of all the ri&hteous+ be&innin& /ith bel+ slain by his brother )ain+ to the blood of =echariah+ the son of Berechiah+ $illed bet/een the altar and the te"ple. pparently+ this /as the sa"e =echariah /ho by the order of ,oash+ /as stoned in the courtyard of the 0ords house. The others sur"ise that this /as =echariah D the father of ,ohn the Baptist. The &arable about the 9eckless 9ich 1a! %0u$e >@:>A-@>(. Seein& the 0ords &reat influence+ a certain person turned to -i" /ith the re5uest to order his brother to share the inheritance /ith hi". The 0ord refused hi"+ because -e didnt co"e to earth to sort out the petty conflicts based on hu"an passions. part fro" that+ -e preached the renounce"ent of earthly possessions. 4ith that+ any $ind of -is decision could raise dissatisfaction /ith one or the other side of the conflict+ and even a clash and ;udicial la/suit D so"ethin& the 0ord did not /ish to happen. t the sa"e ti"e+ that /as not the reason /hy hu"an interests in &eneral /ere stran&e to the 0ord+ but in that -is tas$ /as not to deter"ine the e'terior "easures of order+ but to re-educate the hearts and "inds of the people. This is the e'a"ple for all the preachers of the Gospel and servants of the )hurch. In relation to the re5uest addressed to -i"+ the 0ord told a parable+ /arnin& a&ainst the sic$ness of *"ovetousness*, i.e. the passion of ac5uirin& possessions for the purpose of en;oyin& the earthly blessin&s. *+ne)s life*, i.e. his /ell bein& or happiness+ *does not "onsist in the abundan"e of the things he #ossess*. One individual had the abundant harvest in his fields. 4ithout any thou&ht for his life thereafter+ all he thin$s about is ho/ to utili#e his /ealth for the earthly pleasures. -e has no thou&hts of God+ of spiritual life+ but only about the ani"alistic+ carnal pleasures: *eat, drin! and be merry.* -e had no in$lin& that his last day on earth /ould arrive and he /ould be unable to en;oy his &ained treasures. *&ool0 $his night your soul will be re=uired of you: then whose will those things be whi"h you have #rovided/* D 6you /ill not receive any benefit fro" the treasures you &ained+ and /ho /ill end up /ith those treasures+ /ill be of no i"portance to you6. Instead of accu"ulatin& earthly treasures for oneself+ one "ust &ro/ rich in God+ i.e. be concerned about obtainin& eternal+ incorruptible treasures or virtues+ /hich can be ac5uired by e'pendin& earthly riches not on the lo/+ carnal pleasures but on good deeds of various types.

The &arable about the "erva!ts4 A7aiti!( the 9etur! o* their 1aster %!at. @?:?@-G> and 0u$e >@:AG-?H(. One has to be ready at all ti"es+ because its un$no/n /hen )hrists Second )o"in& or death /ill arrive D /hich has the sa"e "eanin& for a person. In both instances+ a person /ill be obli&ed to &ive an account to God on ho/ he lived his earthly life. *(et your waist be girded* D the i"a&e ta$en fro" the Eastern loose clothin&: /henever anythin& had to be done+ such loose and lon& attire /as &irded around the /aist /ith a belt+ so that it /ould not &et in the /ay. )onse5uently+ this e'pression "eans D to be ready. *1our lam#s burning* e'presses the sa"e thou&ht: the servants should be ready to "eet their "aster /ith the li&hted la"ps /hen he returns ho"e at ni&ht. ,ust as alert servants have to be ready to "eet their "aster at any hour of the ni&ht+ /henever he returns ho"e D *"ome in the se"ond wat"h, or "ome in the third wat"h* D so should the true follo/ers of 0ord ,esus )hrist be "orally ready to "eet -is Second )o"in&. The 0ord pro"ises blessedness for this spiritual vi&ilance D *blessed are those servants*. This blessedness is fi&uratively presented in that the "aster /ill *gird himself* and be&in to serve his servants+ as if "a$in& the" his &uests D a tre"endous honor that can only be besto/ed to the servants accordin& to the Eastern custo"s. The &arable about the )ise 5ouse-"te7ard %!at. @?:?G-G>E 0u$e >@:?@-?H( The 0ord does not &ive a direct ans/er to Peters 5uestion as to /hether that parabolic speech is addressed to the postles only+ or to everybody. But it can be seen fro" the further dialo&ue that the 0ords e'hortation about the spiritual vi&ilance applies to all the follo/ers of )hrist. In this second parable+ the 0ord praises the faithful and /ise house-ste/ard+ *whom his 'aster made ruler over His household*, for the proper fulfill"ent of the entrusted to hi" duty D *to give them food in due season*. -e also predicts the sad fate of that house-ste/ard /ho+ not e'pectin& the early return of his "aster+ be&ins to ne&lect his responsibilities throu&h the i"proper behavior: he *begins to beat his fellow servants, and to eat and drin! with the drun!ards.* Such a type of servant /ill be sub;ect to &reat tortures: *"ut him in two* D the punish"ent applied in the East to the /orst cri"inals. Evan&elist 0u$e adds that the punish"ent for such derelict servants /ill not be identical: the one /ho $ne/ the "asters /ill+ /ill bear the heavier punish"ent than the one /ho didnt+ althou&h+ the latter /ill be punished for not concernin& to learn his "asters /ill. The one+ /ho /as &iven "ore opportunity to fulfill that /ill+ /ill be punished &reater for ne&lectin& to fulfill it.

About the :ivisio!s a#o!( the &eople %0u$e >@:?F-GA(. *I "ame to send fire on the earth, and how I wish it were already !indled* D the -oly *athers understand the /ord 6fire6 to "ean spiritual #ealousness+ /hich the 0ord ca"e to i"plant in the

hu"an hearts+ and /hich /ill inevitably spa/n the division and hostility a"on& people+ because so"e /ill accept )hrists teachin&s ardently+ /ith all their hearts+ /hile the others /ill oppose it. Because that fla"e of #ealousness had to infla"e /ith especial potency only after )hrists cruciferous sufferin&s+ -is 1esurrection+ scension and the descent of the -oly Spirit upon the postles+ the 0ord e'presses -is desire to be speedily *ba#ti7ed* /ith that baptis" that -e *had to be ba#ti7ed with*, i.e. to under&o the sufferin&s+ /aitin& for -i"+ for hu"anitys salvation+ /hich /ill result in the fire of #ealousness bein& infla"ed. s the result of )hrists redee"in& act+ a"on& the people there /ill e'ist no lon&er that evil /orld+ /hich united the people on the &rounds of a cri"e and distanced the" fro" God+ but the savin& division /ill arrive: the follo/ers of )hrists teachin& /ould separate fro" -is ene"ies. The hostility+ arisin& on those &rounds+ even a"on& close relatives+ could be seen especially durin& the persecution of )hristians by the heathens. -o/ever+ it is inevitable as the evil hates &oodness and strives to destroy it. The Fall o* the "iloa# To7er %0u$e >A:>-G( 1eturnin& fro" ,erusale"+ the people told the 0ord about the Galileans /hose blood Pilate had "i'ed /ith their sacrifices. The ,e/s often sta&ed uprisin&s a&ainst the 1o"an rule. In all probability+ this /as one of these uprisin&s that occurred /ithin the te"ple durin& a "a;or feastday+ /hen the ar"ed 1o"an soldiers /ere safe&uardin& the peace. ,ud&in& by this narration+ Pilate ordered the rebellious Galileans to be put to death in the te"ple. This /as at the sa"e ti"e as the sacrifices /ere bein& offered+ and as a conse5uence+ the blood of the dead "in&led /ith the blood of the sacrificial ani"als. ,esus )hrist e'plained+ that such a violent death in such a holy place cannot be e'plained in that those Galileans /ere "ore sinful than the others: therefore+ one shouldnt thin$ that those /ho perished /ere less ri&hteous than those /ho /ere unhar"ed D those+ /ho the 0ord did not punish in such a severe "anner. The 0ord is only forbearin&+ /aitin& for their repentance. The "eanin& of the 0ords /ords is such: you are the si"ilar sinners as they are and /ill also perish li$e/ise if you dont repent. The 0ords ;ud&"ent had already passed for the"+ /hile for you+ it /ill arrive this /ay or another+ *unless you re#ent*. It is possible that here the 0ord is hintin& at Gods ;ud&"ent+ held over the ,e/ish people /hen Titus *lavius destroyed ,erusale" and the &reat nu"ber of ,e/s died inside the te"ple+ si"ilarly to those Galileans $illed by Pilate. 4ith this+ the 0ord -i"self recalls another occurrence+ /hen a to/er of Siloa" collapsed+ crushin& >H people D /ere they "ore sinful than the other inhabitants of ,erusale"I D 4ho $no/s. Both the accidents the 0ord offers to be understood differently: this is only the /arnin& to the livin&: *unless you re#ent you will all li!ewise #erish0* D I.e. death /ill overta$e you /hen you are not ready+ burdened /ith sin. 3evelopin& this thou&ht+ the 0ord tells the parable about the fruitless fi& tree.

The &arable about the Fruitless Fi( Tree

%0u$e >A:K-F( The o/ner of the vineyard in this parable is understood to be 0ord God+ 4ho is /aitin& for the ,e/ish peoples repentance %they are represented in the parable as the fruitless fi& tree(. To plant a fi& tree in the vineyard is unusual+ ho/ever+ this also bears an i"portant thou&ht D that the ,e/ish people occupied the special position as the chosen people+ standin& alone a"on& the other nations of the /orld+ ;ust as the fi& tree stood alone in the vineyard. The vineyard o/ner is to be understood li$e the 0ord ,esus )hrist+ havin& co"e to the God-chosen ,e/ish people+ spendin& A years of the public "inistry and doin& everythin& possible to convert the ,e/ish people to/ards the savin& faith in -i"+ as in the !essiah+ and e'pectin& fro" the ,e/s the fruits of -is labor. * fter that you "an "ut it down* D this is the &ri" forecast of Gods punish"ent that reached the ,e/ish people+ for still not turnin& to God+ not brin&in& any e'pected fruits+ /ho on the fourth year of the 0ord ,esus )hrists "inistry+ delivered -i" to death on the cross. *or that+ it /as re;ected by God and punished by the 1o"an invasion and terrible destruction of ,erusale" and the te"ple. The Son of God %the vineyard o/ner in the parable( is presented as the Interceder for the people+ be&&in& God the *ather about "ercy to/ards the". The 5eali!( o* the :e*or#ed )o#a! %0u$e >A:>:->9( 3urin& -is stay in Galilee+ /hile teachin& in the syna&o&ue+ the 0ord perfor"ed a "iracle by curin& a /o"an that /as defor"ed for ei&hteen years and could not strai&hten up. The head of the syna&o&ue beca"e indi&nant+ because the healin& too$ place on a Saturday+ /hich accordin& to the la/ prohibited any type of activity. Turnin& to the people+ he e'pressed this indi&nation aloud. *or that+ the 0ord called hi" a hypocrite %as -e usually called the Pharisees(+ indicatin& that his indi&nation /as aroused not by the i"a&inary violation of the Sabbath+ but throu&h plain ;ealousy to/ards the 0ord--ealer. 4ith that+ the 0ord e'plained that the perfor"ance of &ood deeds is not prohibited on the Sabbath+ if it is per"itted to do the essential earthly "atters+ li$e care about the far" ani"als. *So ought not this woman, being a daughter of braham, whom satan has bound @ thin! of it @ for eighteen years, be loosed from this bond on the Sabbath/*, i.e. it is precisely on the Sabbath that it is possible to do benefactions to those in need. *.aughter of braham*, i.e. the cured /o"an /as a native ,udean+ and the head of the syna&o&ue+ on /ho" rested the responsibility of carin& for his floc$s /ell-bein&+ should have been happy for )hrist Saviors benefaction+ yet he /as indi&nant. The /ords *Satan has bound* have differin& interpretations: so"e sur"ise that the /o"ans sic$ness /as the result of the action of an evil spirit+ to /hich the 0ord per"itted to defor" her body+ ;ust li$e he allo/ed+ for e'a"ple+ ri&hteous ,ob to be afflicted /ith leprosy: the others assu"e that the /o"ans illness /as the result of her ini5uitous life. Saint Gre&ory the 3ialo&ist considers that as the fruitless fi& tree+ so the defor"ed /o"an+ are t/o e'a"ples of one and the sa"e state of corruptness of the hu"an race. fter hearin& the 0ord+ those opposin& to -i" beca"e asha"ed+ because they+ of course+ could not deny the fairness of -is /ords. The rest of the people D the co""on people D re;oiced for all the &lorious deeds+ co"in& fro" -i". The 8arro7 &ath to7ards the 5eave!ly =i!(do#

%0u$e >A:@@-A:(. s the 0ord traveled fro" Galilee to ,erusale"+ so"eone posed -i" a 5uestion: *(ord, are there few who are saved/* pparently+ the in5uirin& individual posed this 5uestion /hile bearin& in "ind so"e of )hrist the Saviors strict de"ands for those /ho /ished to enter the 7in&do" of the !essiah. The 0ord responds to this 5uestion sternly and tersely+ not only to hi" personally+ but to everybody there: *Strive to enter through the narrow gate>* D the i"a&e often used by -i". 7in&do" of the !essiah or )hrists )hurch+ is presented here in the i"a&e of a house+ /hich apart fro" its &rand entrance doors+ also has another narro/+ ti&ht door throu&h /hich the entry /as per"itted occasionally. !any /ould see$ the entry throu&h this narro/ door+ but /ould not be successful D because they are "uch corrupted "orally and have all types of preconceptions re&ardin& the !essiahs 7in&do". The "eanin& of this i"a&e is that to the ,e/s of that ti"e the entrance throu&h repentance and selflessness into the !essiahs 7in&do" did appear ti&ht+ for it /as throu&h repentance and self-denial+ of /hich+ o/in& to the spread by the Pharisees pre;udices+ they /ere incapable. *When on"e the 'aster of the house has risen* D God is presented as the !aster of the house+ sittin& and /aitin& for -is friends for the supperE then &ettin& up and loc$in& the doors of -is house+ and not per"ittin& the others to enter. This is the depiction of the ti"e of the 0ords ;ud&"ent over every hu"an bein&+ and over everybody after the Second )o"in& of )hrist. Everybody /ill be ;ud&ed outside the place+ /here the supper of the 0ord /ith -is friends is ta$in& place D as those un/orthy of the blessed co""union /ith God+ even thou&h they ac$no/led&e their sins and /ill be tryin& to enter there. -o/ever+ it /ill be too late. fter death there is no repentance. Bein& re;ected+ they /ill start sayin&: *We ate and dran! in 1our #resen"e, and 1ou taught in our streets*, i.e. those un/orthy of enterin& for the supper /ill re"ind the !aster that they are $no/n to -i"+ that out/ardly they /ere follo/ers of )hrists teachin&. -o/ever+ they /ere not the &enuine )hristians+ and that is /hy they /ill be re;ected. 64e ate and dran$ in <our presence+ and <ou tau&ht in our streets6 -- these /ords are particularly fittin& the ,e/s+ in the literal sense+ especially as they re;ected their !essiah and as a conse5uence+ /ere forfeited their ri&ht for the entry into the !essiahs 7in&do". They /ill reali#e their error /ith -is Second )o"in&+ but then it /ill be too late+ and they /ill receive the ans/er: *I tell you I do not !now you>.e#art from 'e, all you wor!ers of ini=uity*. The heathens that have believed in )hrist *from the east and the west, from the north and the south*, i.e. fro" all the corners of the universe+ /ill enter the !essiahs 7in&do" instead of the re;ected ,e/s. * nd indeed there are last who will be first, and there are first who will be last,* D the ,e/s re&arded the"selves as bein& 6the first.6 But because they re;ected the !essiah+ they /ill end up bein& 6the last6E 6the first6 to enter the !essiahs 7in&do" /ill be the heathens+ /ho" they re&arded as bein& 6the last.6 The sa"e /ill happen to all those that re&arded the"selves as 6the first+6 but in reality did not fulfill )hrists co""and"ents as they should have done that. They /ill all appear at the 3read ,ud&"ent as 6the last+6 /hile those+ /ho" they despised+ /ill be 6the first.6 5erod-s Threats %0u$e >A:A>-AG and !at. @A:A9-AF(.

8nder the &uise of friendship and concerned involve"ent+ the Pharisees advise the 0ord to leave -erod ntipas precincts. *ro" the fact that the 0ord called -erod a fo' in response+ it can be assu"ed that those Pharisees /ere sent by -erod+ /ith the ai" of fri&htenin& the 0ord and drivin& -i" out of Galilee. Evidently+ because the 0ord /as continually surrounded by the cro/ds of people+ -erod feared to cause a public riot. 2ot /antin& to deal /ith the 0ord hi"self+ he therefore decided to re"ove -i" in such a /ay. Throu&h this action+ -erod revealed traces of cunnin&ness and slyness of a fo'. -o/ever+ the 0ord said: *.es#ite any threats, I shall "ontinue with 'y wor! u# to the given time*. This /ere the 0ords final days in Galilee+ as -e /as already ;ourneyin& to/ard ,erusale" %0u$e >A:@@(+ /here death on the cross a/aited -i" D deeply-sad+ hallo/ed irony+ because indeed+ as the history sho/s+ "ost of the enforced deaths of the Prophets too$ place in ,erusale". This evo$es the deepest sadness in the 0ord about this holy city: as Saint ,ohn )hrysosto" notes+ 6.oice+ &race+ co"passion and &reat love. -ere /e have a prophecy about Gods dreadful ;ud&"ent that befell on ,erusale" in the year 9:+ /hen the 1o"ans devastated it. *1ou shall not see 'e until the time "omes when you say, ?%lessed is He who "omes in the name of the (ord0* D This is said about )hrists Second )o"in&+ /hen the disbelievers /ill involuntarily /orship the 0ord. The 5eali!( o* the 1a! 7ith :ropsy %0u$e >?:>-K(. One Saturday+ /hile the 0ord /as in the house of one of the 6rulers of Pharisees6+ i.e. apparently one of the ,e/ish leaders belon&in& to the Pharisee sect+ or one of its pro"inent "e"bers+ a "an sufferin& /ith incurable dropsy+ /hich /as supposed to be incurable+ appeared before -i". Before curin& the afflicted person+ the 0ord as$ed the Pharisees: *Is it lawful to heal on the Sabbath/*, because they 6/atched -i" closely+6 i.e. /ere /aitin& for the opportunity to accuse -i" of so"ethin&. They decided no to ans/er ne&atively+ because the la/ did not forbid this+ but only the contrived 6tradition of the elders6 did. The 0ord then healed hi" /ith one touch+ and "ade edification for the Pharisees about a don$ey or an o' that had fallen into a pit+ de"onstratin& clearly that &ood deeds could be perfor"ed on the Sabbath. It /as so convincin& that *they "ould not answer Him regarding these things*. The &arable about Those that $ove to be First %0u$e >?:9->G(. 4hen the supper be&an+ the Pharisees hurried to occupy the best places. )andidly and boldly+ the 0ord be&an to chastise their a"bitiousness and in addition+ narrated a 6parable6. ctually+ it /as not a parable in the strict sense of the /ord but edification+ ta$en fro" the parabolic for" of a /eddin& feast+ often used by the 0ord+ applied because it is the lar&est and ;ubilant of all feasts. *When you are invited by anyone to a wedding feast6P.By sayin& these /ords+ the 0ord did not "ean ;ust to sho/ the sensible eti5uette rule: here+ the dialo&ue is about the inner disposition of the heart. Thats /hy the 0ord concluded -is parable /ith the /ords: *&or whoever e5alts

himself will be humbled, and he who humbles himself will be e5alted*. Those /ords /ere said to the &uests+ /hile the 0ord &ave especial edification to the host. -avin& observed that he invited only his friends+ relatives and /ealthy nei&hbors+ the 0ord su&&ested to hi" that it /as /ron& to invite only those /ho /ill &ive hi" his due for that hospitality. Instead+ he should invite the poor+ "ai"ed+ la"e and blind+ /ho are incapable of &ivin& hi" his due for the invitationE its /ron& to loathe the poor as the Pharisees did+ but one should loo$ upon the feast as at the deed that can have the "oral /orth+ as a &ood deed. *or this+ there /ill be the reco"pense fro" God in the ne't /orld D *the resurre"tion of the righteous.* The &eneral "eanin& of this edification is si"ilar to that of the Ser"on on the !ount: *%ut if you love those who love you, what "redit is that to you/* %0u$e K:A@(. -earin& that+ so"eone a"on& the &uests e'clai"ed: *%lessed is he who shall eat bread in the 8ingdom of God.* 6 pparently+ this individual /as not spiritually inclined for to understand this properly+ i.e. he /as led by hu"an co"prehension6+ D supposes Blessed Theothylactus. D In other /ords+ he e'pressed the sensate idea that prevailed a"on& the Pharisees+ about the !essiahs $in&do". -o/ever+ it could be that he+ applyin& the fi&urative narrative co""enced by the 0ord+ si"ply /anted to state ho/ blessed are those+ /ho /ill be the participants in the !essiahs 7in&do"6. The &arable about the 0!vitees to the "upper %0u$e >?:>K-@?(. The 0ord responded to the e'cla"ation of one of the participants of the supper /ith a parable+ in /hich 6&reat supper6 /as "eant to be the !essiahs 7in&do"+ or )hrists )hurch. The or&ani#er of that supper+ the 0ord God+ by "eans of the la/ and the Prophets+ as throu&h -is servants+ invited all the ,e/ish people to enter the 7in&do". 4hen that 7in&do" dre/ near+ -e a&ain invited the"+ but that ti"e throu&h .ery !essiah-)hrist. In so"e prophesies+ li$e in those of Isaiah G@:>A+ the !essiah /as called as the 60ords Servant+6 /ho appeared as a hu"an. Initially+ the !essiah appeared only to the *"hosen* D to the ,e/s+ /ith the ne/s that 6The 7in&do" of God has co"e near6: because everythin& /as ready. But a"on& those ,e/s+ to /ho" the initial call /as "ade+ li$e the e'perts of the Old Testa"ent 0a/ D the Scribes and Pharisees and other leaders of Gods chosen people+ be&an to refuse the invitation D as thou&h bein& in collusion a"on& the"selves. Their earthly+ sensate "otives served as the prete't for that denial+ throu&h /hich they beca"e deaf for the 3ivine callin&+ and thereby re;ected the !essiah)hrist that ca"e to the". The 0ord then directed the !essiah to call the ta'-collectors and sinners+ an as there /ere still "any seats left after that call+ the 0ord then su""oned the heathens into -is 7in&do". Everyone that responded to the Gospels ser"on+ entered the !essiahs 7in&do" D Gods 7in&do"+ /hile those /ho spurned the call+ the Scribes and Pharisees+ found the"selves e'cluded. About the True Follo7ers o* 'hrist %0u$e >?:@G-AA(.

*If anyone "omes to 'e and does not hate his father and mother*>*"annot be 'y dis"i#le* D 64atch that you are not te"pted by this state"ent6+ /arns Blessed Theothylactus+ 6because the 0over of !en doesnt teach inhu"anity+ neither -e instills suicide+ but /ants -is faithful disciple to Jhate his relatives only /hen they prevent hi" fro" honorin& God+ and /hen he+ in relation to the"+ finds difficulties in doin& &ood6. If physical attach"ents present the"selves the definitive obstacles in follo/in& )hrist+ then it is necessary to hate the" for )hrists sa$e+ and to brea$ the connection /ith the" co"pletely. -atred ceases to be an i""oral feelin& /hen it is directed at that+ /hat diverts a person fro" his hi&her callin& D his soul salvation. The 0ord stren&thens -is instructions on selflessness+ /hich is essential to every )hristian+ /ith the parables about buildin& a to/er+ about the /ar bet/een t/o "onarchs and about salt %A?-AG(. The "eanin& of the parable about the to/er is such: havin& decided /ith all selflessness to beco"e a follo/er of )hrist+ a person "ust evaluate his stren&th beforehand and prepare hi"self properly to the forthco"in& e'ploit+ so as not to beco"e the source of lau&hter for the people later. The second parable has the sa"e "eanin& D a person /ishin& to beco"e a follo/er of )hrist+ "ust first &ain the spiritual "eans for this+ the first of /hich is selflessnessE other/ise he /ill be unable to fulfill his &ood intention+ and could even be sub;ected to the dan&ers of defeat+ cause by the spiritual ene"ies. * s!s "onditions of #ea"e* D this of course+ is applied to "a$e the parable visually e'pressive+ and doesnt "ean that one has to conclude peace /ith the spiritual ene"ies. In the parables+ not all the features have the e'planation in the spiritual sense: so"e are utili#ed to &ive "ore life to the narrative+ /ithout any inner "eanin&. The follo/ers of )hrist are li$ened to salt that dissolves /ith /hatever it is "i'ed. -o/ever+ )hrists disciples that dont have "oral selflessness are &ood for nothin&+ ;ust li$e salt that has lost its stren&th. The &arable about the &rodi(al "o! %0u$e >G:>>-A@(. This parable+ /hich is narrated only by Evan&elist 0u$e+ is prefi'ed by the t/o short parables about the lost sheep %>G:>-9( and the lost coin %>G:H->:(. The Pharisees conde"ned ,esus )hrist because -e *re"eives sinners and eats with them.* In response+ the 0ord told the" those parables+ /hich depicted the &reat ;oy that occurred in the heavens /hen a sinner+ that appeared to be destroyed and lost to the 7in&do" of -eaven+ repented. The interpreters of the Gospel re&ard the FF sheep as either Gods n&els or the ri&hteous D livin& and those that have already departed and deserved the blissE that have no need of repentance. 3rach"a is a s"all silver coin+ /orth about @G $ope$s. In these parables+ the 0ord utili#es the natural attribute of the hu"an heart+ /hich re;oices over the lost+ but found ite"+ even thou&h its value is far less than of those+ /hich hadnt been lost. *urther on+ in the parable about the prodi&al son+ the 0ord li$ens Gods ;oy about the repentance of a sinner to that of the lovin& father+ to /ho" returned the prodi&al son %>>-A@(. man had two sons: the "an represents GodE the t/o sons D the sinners and pseudo-ri&hteous individuals D the Scribes and Pharisees. The youn&est+ apparently havin& co"e of a&e+ but of course bein& ine'perienced and thou&htless+ re5uests+ in accordance /ith the 0a/ of !oses+ his portion of the fathers property %3eut. @>:>9( D one third of all+ /hile the eldest son nor"ally

received the re"ainin& t/o thirds. -avin& received his inheritance+ the youn& son decided to live freely accordin& to his /ill. 4ith that+ he /ent to the fara/ay land /here he s5uandered his possessions+ leadin& the prodi&al life. 0i$e/ise the person+ endo/ed by God /ith spiritual and physical &ifts+ havin& felt an attraction to/ard sin+ be&ins to feel burdened by Gods la/+ re;ects to live accordin& to Gods /ill+ sub"its to ini5uity and throu&h physical and spiritual dissoluteness+ s5uanders all those &ifts /ith /hich he /as endued by God. *$here arose a severe famine6 D so God often sends to the sinner that is entrenched in his sinful life+ the out/ard "isfortunes so as to force hi" to co"e to his senses. These outer tribulations are Gods si"ultaneous punish"ent and call for repentance+ at the sa"e ti"e. *$o feed swine* D this is the "ost hu"iliatin& for" of activity+ because the ,e/ish la/ detested s/ine as unclean ani"als. 0i$e/ise a sinner /hen he &ets attached to so"e ite"+ throu&h /hich he satisfies his sinful passion+ often sin$s to the lo/est de"eanin& position. * nd he would gladly have filled his stoma"h with the #ods the swine ate* D these pods /ere used to feed s/ine and /ere the fruit of a certain tree+ that &ro/ in Syria and sia !inor. This indicates the desperate state of the sinner. Then he *"ame to himself* D this is the e'traordinarily e'pressive phrase. ,ust li$e an ill person that is in the state of recoverin& after a serious illness+ acco"panied /ith the loss of "e"ory+ suddenly re&ains it+ so can a sinner that is filled /ith sin+ be li$ened to such a sic$ person+ that lost his senses+ because he is not a/are of the de"ands of Gods la/+ it is as thou&h his conscience dies a/ay. *inally+ the &rave conse5uences of sin to&ether /ith the out/ard "isfortunes+ force hi" to co"e to his senses: it is as thou&h he a/a$ens+ co"es out of his previously unconscious condition+ and returns to his sober senses: he be&ins to see and understand his "iserable state+ and see$s "eans to escape fro" it. *I will arise and go to my father* D is the sinners decision to abandon his sinful /ays and repent. *I have sinned against Heaven,* i.e. before the holy place /here God and the pure+ sinless spirits d/ell+ *and before you*, throu&h ne&lectin& the lovin& father+ *am no longer worthy to be "alled your son* D this is the e'pression of deep hu"ility and reali#ation of the o/n un/orthiness+ /hich al/ays acco"panies the sincere repentance of the sinner. *'a!e me li!e one of your hired servants* D is the e'pression of deep love for his fathers house+ and a&ree"ent /ith even the "ost difficult conditions in order to enter his fathers house. ll the follo/in& illustrations carry the purpose of underlinin& Gods li"itless love to/ards the repentant sinner+ Gods all-pardonin& and that ;oy+ /hich occurs+ accordin& to the 0ords /ords: *there will be more 2oy in Heaven over one sinner who re#ents* %0u$e >?:9(. The elderly father+ havin& seen his returnin& son fro" afar+ /ithout $no/in& anythin& about his inner feelin&s+ runs to/ards hi"+ e"braces and $isses hi" /ithout &ivin& hi" a chance to finish his /ords of repentance. -e orders hi" to be clothed instead of the ra&s in the finest attire+ and then holds a feast to celebrate his return.+ ll these are the anthropo"orphic features of ho/+ throu&h -is love for a contrite sinner+ the 0ord receives his repentance and &enerously endo/s hi" /ith ne/ spiritual blessin&s and &ifts+ to substitute those that /ere lost throu&h his sin. *Was dead and is alive again* D the sinner+ estran&ed fro" God is li$e bein& dead+ because a persons true life depends only on the source of life D GodE thats /hy the sinners return to God is a$in to the resurrection fro" the dead. The elder brother+ an&ry /ith his father for his "ercy to/ards his youn&er brother+ is a livin& i"a&e of the Scribes and Pharisees+ proud /ith their out/ard precise and e'act fulfill"ent of the la/+ but cold and heartless in their souls to/ards their

brothersE boastin& /ith their fulfill"ent of Gods /ill+ but un/illin& to associate /ith the repentin& ta' collectors and sinners. ,ust as the older brother *was angry and would not go in*, so did the Pharisees+ the false precise fulfillers of the la/+ &ettin& an&ry /ith the 0ord ,esus )hrist+ because he entered into the close association /ith the repentin& sinners. Instead of sho/in& co"passion for his brother and father+ the elder brother be&ins to flaunt his achieve"ents+ refuses to call his youn&er brother as a 6brother+6 conte"ptuously sayin&: 6this son of yours.6 The fathers response: *1ou are always with me, and all that I have is yours* Q this indicates that the Pharisees+ in /hose hands the la/ rested+ could al/ays have access to God and -is spiritual &ifts. -o/ever+ they /ere unable to earn the -eavenly *athers benevolence /hile bein& in such a distorted and bitter+ spiritual-"oral disposition. The &arable about the >!?ust 5ouse-"te7ard %0u$e >K:>->9(. This parable co"pletely unnecessarily confuses "any people. Bishop Theophan the 1ecluse e'plains this e'cellently: 6Every parable has a hidden "eanin& and e'plains the essence of so"e sub;ect fi&uratively+ althou&h it is not analo&ous in all respects to the sub;ect+ /hich it is tryin& to e'plain. Thats /hy it is unnecessary to e'plain every part of the parable in "inute detail.6 Only the basic thou&ht of a parable is i"portant. )oncernin& this parable+ "any are confused that the o/ner of the estate D /hich undoubtedly is understood to be God D praised his house-ste/ard+ /ho had been stood do/n fro" runnin& the estate+ for his fraud+ havin& falsified his "asters receipts in collusion /ith his debtors+ so that they *may re"eive him into their houses*, i.e. to re&ain their support after losin& his position. But the "aster didnt praise his servant for his s/indle as such+ but for his resourcefulness that he had sho/n /hen findin& hi"self in a disastrous situation. The "eanin& of the parable is that /e are only the te"porary "asters of the earthly &ifts+ /hich are under our control purely because God entrusted the" to us durin& our terrestrial life. )onse5uently+ /e "ust utili#e these earthly blessin&s so that /ith their help to secure ourselves in the forthco"in& eternal life. 4e+ ho/ever+ often fail to do this D /e do not display the /isdo"+ sho/n by the un;ust house-ste/ard. Thats /hy the 0ord stated that *the sons of this world are more shrewd in their generation than the sons of light.* Besides+ li$e the house-ste/ard+ /e "ust *ma!e friends for yourselves by unrighteous mammon, that> they may re"eive you into an everlasting home.* 4ealth is called 6the un;ust "a""on6 because it is often secured un;ustly+ is often applied un;ustly+ often "a$es a person un;ust to/ards others+ and never ;ustifies the concerns about it and the hopes for it. )onse5uently+ the only /ise usa&e of /ealth is to use it to help the needy+ to use it for all types of the benevolent /or$s+ so as to "a$e the" the "eans of &ainin& the -eavenly 7in&do" for ourselves. fter all+ /e are &oin& to lose the /ealth one /ay or another D /e shall not be able to ta$e it /ith us D /hile the &ood deeds that /e acco"plished /ith its help+ /ill al/ays re"ain /ith us and /ill serve as our ;ustification at Gods 3read ,ud&"ent. In conclusion+ the 0ord states: *He who is faithful in what is faithful also in mu"h: and he who is un2ust in what is least is un2ust also in mu"h. $herefore if you have not been faithful in the unrighteous mammon, who will "ommit to your trust the true ri"hes/ nd if you have not been faithful in what is another man)s, who will give you what is your own/*, i.e. if you /ere

untrust/orthy /ith the earthly /ealth+ /ere unable to "ana&e it as you should have to+ for the benefit of your soul+ then ho/ can you be entrusted the spiritual /ealth+ of blessed &iftsI In response+ the covetous Pharisees be&an to lau&h at the 0ord+ as it see"s+ un/illin& to ad"it that passion for the earthly /ealth can be an obstacle for the ac5uisition of the spiritual &ifts. To e'pose the"+ the 0ord narrated the /hole parable on the "isuse of the /ealth D about the rich "an and 0a#arus.

The &arable about the 9ich 1a! a!d $a2arus %0u$e >K:>F-A>(. The funda"ental thou&ht of this parable+ is that the incorrect application of /ealth deprives a person of the 7in&do" of -eaven+ and leads hi" do/n into hell for eternal tortures. So"e /ealthy "an+ used to dress in the purple "antle and byssin attire. The purple "antle /as an outer Syrian &ar"ent of the e'pensive reddish fabric+ /hile the /hite byssin /as a /hite+ soft fabric "ade of E&yptian fine linen. The rich "an lived lavishly+ holdin& &reat feasts daily+ livin&+ conse5uently+ purely for his o/n pleasures. t the &ates of his residence there laid a be&&ar+ na"ed 0a#arus. The /ord 60a#arus+6 in the literal sense+ "eans 6Gods help6 D i.e. a 6be&&ar6+ /ho /as abandoned by everyone and /ho could only rely on God. -is sufferin& further /as increased throu&h the do&s lic$in& his scabs+ as apparently he /as too /ea$ to drive the" a/ay. It /as indeed in this be&&ar that the rich "an could have ac5uired a friend /ho+ accordin& to the precedin& parables idea+ /ould have accepted hi"+ after his death+ into the eternal d/ellin&s. -o/ever+ as it can be seen+ the rich "an /as a heartless person+ pitiless to/ards the be&&ar D althou&h not stin&y+ for he had feasts daily. -e didnt spare his "oney+ but spent it on his o/n pleasures. fter his death+ the be&&ars soul /as ta$en up into braha"s boso". It is not said that he /as ta$en 6into -eaven+6 as it /as open only /ith the 0ord ,esus )hrists sufferin& and resurrection. 4hat is e'pressed here is that bein& a true son of braha"+ 0a#arus shared his after-death fate /ith braha"+ findin& hi"self in the state+ full of consolatory hopes for the future ;oy+ /hich a/aited all the ri&hteous. 4ithout a doubt+ 0a#arus earned his consolatory state throu&h his &reat sufferin& /ithout co"plaints. 6The rich "an also died and /as buried.6 pparently+ the burial is "entioned because it /as lu'urious+ /hile 0a#aruss cadaver /as si"ply thro/n out to be devoured by /ild ani"als. But the rich "an found hi"self in hell+ tortured. nd so+ fro" afar+ he sees braha" and 0a#arus in his boso". )onte"platin& the ;oy of the ri&hteous by the sinners increases their sufferin& in hell+ and+ perhaps+ &ives the" hope+ thou&h it is vain+ for so"e relief. ,ust as previously 0a#arus /ished to satisfy his hun&er /ith cru"bs+ no/ the i"poverished rich "an be&s for fe/ drops of /ater to cool his burnin& ton&ue. But he is denied even in such s"all relief: as 0a#arus is co"forted in proportion to his for"er sufferin&s+ so the rich "an is sufferin& in proportion to his li&ht-"inded and heartless &aiety. part fro" this+ braha" presents another basis of his refusal: Gods immuta#le sentence+ throu&h /hich bet/een the place of ;oy for the ri&hteous and the place of sufferin& for the sinners+ has been

established the abyss+ /hich cannot be crossed+ in full accord /ith the "oral abyss that separates the ones fro" the others. braha" also refuses the rich "ans re5uest to send 0a#arus to his fathers house+ to /arn his brothers not to follo/ in the footsteps of his lifestyle. *$hey have 'oses and the <ro#hets,* i.e. the /ritten Old Testa"ent+ fro" /hich they can learn ho/ to live+ so as not to end up in that place of sufferin&s. The rich "an confesses that li$e hi"self+ his brothers are deaf to the teachin& of Gods 0a/+ and that only the e'traordinary appearance of the dead can brin& the" to their senses and thereby+ force the" to chan&e their lifestyle for the better. -earin& that+ braha" replied that if they have reached such "oral do/nfall that they /ould not listen to the voice of God+ e'pressed in the -oly Gospel+ then all the other persuasions /ill also be futile. The unbeliever astounded by the e'traordinary appearance of the dead+ /ill be&in to e'plain that appearance in the different li&ht+ and /ill a&ain re"ain the sa"e unbeliever and unchan&ed. The fact that it happens ali$e+ can be seen fro" the e'a"ple+ /hen the stubbornly disbelievin& ,e/s /ere unconvinced by the countless si&ns and "iracles that the 0ord ,esus )hrist perfor"ed: they did not even believe+ seein& the resurrection of 0a#arus+ and had thou&hts of $illin& -i". The /hole thin& is that the heart+ corrupted by sin+ stubbornly refuses to believe in the future sufferin&s that a/ait the sinner+ and one cannot convince it /ith any "iracles.

The Teachi!( o! the "a!ctity o* 1arria(e a!d o! 'elibacy %!at. >F:A->@E 0u$e >K:>H( Each ti"e the Pharisees approached ,esus )hrist /ith so"e $ind of 5uestion+ they did that not to learn but to 6te"pt6 -i"+ hopin& that -e "i&ht be bla"ed for sayin& so"ethin& contrary to the la/. There they too as$ed -i": *Is it lawful for a man to divor"e his wife for 2ust any reason/* This caused ar&u"ents a"on& the Pharisees and the public. So"e D the follo/ers of the teachin& of 1abbi Gillel D /ere sayin& that one could divorce for any reason+ /hile the others D the follo/ers of 1abbi Sha"ai+ insisted that one could divorce only on the &rounds of adultery. The Pharisees /ere /aitin& to see /hat /ould say 0ord+ so that they could raise the losin& side a&ainst -i". ccordin& to the 0a/ of !oses %3eut. @?:>(+ it is per"issible to &ive a /ife a divorce bill+ 6if she find no favor in his eyes+ because he hath found so"e unsee"ly thin& in her.6 Sho/in& no si&ns of disa&ree"ent /ith the thou&hts e'pressed by the rabbis+ the 0ord 5uotes the Gospel+ and points at Gods i"a&e of husband and /ife+ and throu&h this+ reveals the true purpose of "arria&e as the God-established institution+ thereby resolvin& the enticin& 5uestion. God created one "an and one /o"an: conse5uently+ the )reators intention /as for the "an to have one /ife and not leave her. This "arital bond is closer and ti&hter than the blood-ties of a son /ith his father and "other+ /ho" he leaves for the sa$e of his /ife: t/o people beco"e one+ in thou&hts+ feelin&s+ ai"s+ actions D they have to be one creature. nd if throu&h Gods initial deter"ination+ they are united in such a /ay+ they should not be se#arated. There can only be one e'ception per"ittin& the divorce: *se5ual immorality*. This is because adultery in itself destroys the "atri"onial concept+ and the "arria&e as such ceases to e'ist.

!oses per"itted to divorce because of *hardness of the hearts*, /hich resulted that husbands tor"ented and "altreated their unloved /ives+ i.e. he allo/ed the "inor evil+ in order to avoid the "a;or one. )hrist re-establishes the initial la/ of "arria&e+ confir"in& its inviolability. )onfused by such a de"and+ the disciples said: *If su"h is the "ase of the man with his wife, it is better not to marry,* i.e. its better not to enter into "arria&e at all+ than havin& "arried+ to endure a "alicious and shre/d /ife /ithout an option of sendin& her a/ay. The 0ord corrects -is disciples flippant conclusion /ith -is ans/er. -e confir"s that on the one hand 6it is better not to "arry+6 /hile on the other+ -e points out that the state of bein& un"arried+ to&ether /ith preservin& the chastity+ is not only easier than bein& in a "arried state+ but is so difficult and heavy that not everybody can underta$e such a feat: *all "annot a""e#t this*, i.e. "ay pic$ up and carry it+ *but only those to whom it has been given.* 4ith these /ords+ the 0ord elevates "hastity to such a hi&h "oral level+ /here the hi&hest and "ost co"plete state of spiritual life can be found+ for all the best+ that any hu"an can possess+ -e al/ays as a precious &ift of the -eavenly *ather %for e'a"ple+ see: understandin& the "ysteries of Gods 7in&do"+ !at. >A:>>: the faith of Peter>K:>9 and "any others(. t the sa"e ti"e+ *but only those to whom it has been given* doesnt "ean that this &ift of God doesnt depend on our personal /ill. Saint ,ohn )hrysosto" states that it is &iven to those /ho see$ it. Those enterin& the e'ploit of chastity+ have the &reat need in Gods help and receive it+ if they see$s conscientiously. *urther on+ the 0ord co"pares chastity /ith the voluntary eunuchs+ /hich of course shouldnt be understood literally D only in the absolute physical sense D as can be seen fro" the conte't. These eunuchs are not physical+ but spiritual. The 0ord opposes the" specifically to the physical eunuchs /hen -e states: *$here are eunu"hs who were born thus from their mother)s womb, and there are eunu"hs who were made eunu"hs by men.* It cannot be said of the" that they had underta$en the e'ploit of chastity+ because by the very physical nature+ they are incapable of havin& "arried life. To distort oneself+ to beco"e an eunuch for the sa$e of the -eavenly 7in&do"+ "eans to cut off the carnal desire+ to $ill the internal physical lust and decide to lead un"arried life for the sa$e of the "ore favorable service to God+ and reachin& the 7in&do" of -eaven+ /hat can be &reatly disturbed by the fa"ily responsibilities. *He who is able to a""e#t it, let him a""e#t it* D no one is forced to ta$e this e'ploit+ but those /ho feel stron& enou&h to lift it+ /ith Gods help+ should do so. s Saint )hrysosto" states: 64ith these /ords+ the 0ord sho/ed the co"plete possibility of achievin& this virtue and throu&h that to sti"ulate the desire in people to achieve it6. About the &o7er o* Faith %0u$e >9:G->:(. The postles approached the 0ord /ith the re5uest to increase their belief+ because they felt that their faith /as insufficient to perfor" that+ /hat they /ere called to do %co"pare /ith !at. >9:>F-@:(. The postles undoubtedly believed in the 0ord ,esus )hrist. -o/ever+ as they had not totally detached the"selves fro" the Pharisees concepts of the !essiah and -is 7in&do"+ their faith so"eti"es /avered+ and that tor"ented the". The 0ord responded to their re5uest by repeatin& -is previous /ords on the stren&th and "i&ht of true faith+ even thou&h it could be

very s"all D li$e the 6"ustard seed.6 hu&e tree &ro/s fro" the tiny "ustard seed D such &reat force is contained in this s"all+ insi&nificantly loo$in& seed: precisely in the sa"e /ay+ if the postles had the /ea$est yet &enuine faith+ it /ould &ro/ and stren&then so that it /ould be able to produce e'traordinary+ "iraculous /or$s. This particular e'tract doesnt not have any unfavorable undertones for the postles+ as in !at >9:@:+ /here the 0ords /ords sound as a reproach. -ere they sound reassurin&ly for the postles and appear to be e'hortin&+ /hile at the sa"e ti"e evo$e faith in the". The follo/in& /ords: * nd whi"h of you, having a servant #lowing>.* have such "eanin&: /hen your faith &ro/s to such an e'tent that it /ill be able to perfor" &reat "iracles+ be/are of pride and vain-&lory+ not to loose the fruits of such faith. This is the &ift of God+ /hich has to be used /ith &reat hu"ility+ and throu&h /hich this &ift $indles. Thus the 0ord doesnt ans/er directly to the postles re5uest to increase their faith+ but indirectly indicates the "eans of stren&thenin& it throu&h hu"ility and /arns the" a&ainst the dan&ers. This /arnin& /as especially needed by the postles+ because at that ti"e they still /ere &uided by the inco"plete concepts: ar&ued about pre-e"inence in the !essiahs 7in&do"+ e'pected the out/ard re/ards+ etc. s an e'a"ple+ the 0ord tells+ /hat occurs bet/een the "aster and servant: if the servant plou&hs the field and &ra#es the floc$+ does the "aster re&ard this "eritoriousI 2o+ because the "aster directs that he should be served first. fter he had carried out all his instructions+ /ill he then than$ the servantI *I thin! not* D answers the 0ord+ and then concludes -is ser"on /ith the /ords: *So li!ewise you, when you have done all those things whi"h you are "ommanded, say, ?We are un#rofitable servants. We have done what was our duty to do.)* The "eanin& of this is not that the 0ord /ill not praise -is servants and not &ive the" rest+ but that /e ourselves "ust loo$ upon our evil deeds as at a debt+ and at ourselves D as at the ineffectual servants that cannot brin& to the 0ord anythin& "ore than the debt pay"ent. In other /ords D a #erson "annot have any a"hievements before God.

The 'lea!si!( o* te! $epers %0u$e >9:@:-A9(. This "iracle /as perfor"ed by the 0ord durin& -is last travels fro" Galilee to ,erusale"+ on the last day of the Sabbath holiday+ /hen -e /as crucified. The &roup of ten lepers+ *who stood afar off* because the la/ banned the" fro" co"in& close to the healthy people+ be&an to plead in a loud voice for the 0ord to have "ercy on the". The 0ord directed the" to &o and sho/ the"selves to the priests. This "eant that throu&h -is "iraculous po/er+ -e cured the" of their leprosy+ because -e /as sendin& the" to the priests so that they D accordin& to the la/ D "i&ht testify of their cure fro" leprosy. This /as follo/ed by the sacrificial offerin& and the per"ission to live freely in the co""unity. Their sub"issiveness to the 0ords /ords D to appear before the priests for to be e'a"ined D sho/s their livin& faith. nd indeed+ alon& the /ay+ they noticed that their leprosy left the". -o/ever+ as it is often the case+ havin& received their cure they for&ot the Source of their ;oy+ and only one of the" D the Sa"aritan D returned to than$ the 0ord for his cure. This event sho/s that althou&h the ,e/s despised the Sa"aritans+

the latter so"eti"es stood hi&her than the". Saddened+ the 0ord in5uired /ith a short rebu$e: *Were there not ten "leansed/ %ut where are the nine/ Were there not any found who returned to give glory to God e5"e#t this foreigner/* These nine are the livin& e'a"ple of hu"an in&ratitude to Benevolent God. 'hrist-s "eco!d 'o#i!( %0u$e >9:@:-A9(. To the Pharisees 5uestion about /hen Gods 7in&do" /ill arrive+ the 0ord replies: *$he 8ingdom of God does not "ome with observation, nor will they say, ?See here0) or ?See there0) &or indeed, the 8ingdom of God is within you.* There is no certain place on earth for Gods 7in&do"+ because it is not of "aterial substance: the essence of Gods 7in&do" is in the inner restoration and sanctification of people. In the ter" 6Gods 7in&do"6 the Pharisees sa/ the earthly rei&n of the !essiah+ /hich they e'pected /ould rid the" of the hated by the" 1o"an yo$e. The 0ord su&&ests the" that this is the spiritual $in&do"+ the inner and not the out/ard+ earthly+ sensate one+ and that it has already arrived. *Within you* has a dual "eanin&: >( Gods 7in&do" has already arrived D it is a"on& you+ a"on& the ,e/ish people+ even thou&h because of your spiritual blindness you cannot see itE @( Gods 7in&do" is invisible to the physical eyes+ because it settles in the "ans soul. -avin& said about the co"in& of Gods 7in&do"+ /hich /ill only be li$e the spiritual leaven+ transfor"in& the /orld in/ardly+ the 0ord turns to the thou&hts of "isfortunes that a/ait the ,e/s+ /ho havent noted the advent of -is 7in&do" %the destruction of ,erusale" by the 1o"ans in the year 9:(+ and of the clear revelation of -is 7in&do"+ /hich /ill arrive /ith -is Second )o"in& in all the &lory. It /ill be li$e li&htnin& that flashes in the s$y fro" one end to the other. ,ust as une'pectedly as the day of the Great *lood in 2oahs ti"es and the destruction of Sodo" and Go"orrah in 0ots era+ so /ill be )hrists co"in& to ;ud&e ,erusale" before its destruction D and -is Second )o"in& before the end of the /orld+ to ;ud&e the hu"an $ind. Then one /ould have to &o to/ards the 0ord+ /ithout loo$in& bac$ on the conde"ned /orld a$in to 0ots /ife D because it is then that the final separation bet/een the ri&hteous and sinners /ill ta$e place+ even thou&h that ni&ht they shared the sa"e lod&e+ or /ere to&ether+ busy /ith the sa"e activity. Stunned by those /ords+ the disciples as$ed /hen all this /ill happen. The 0ord ans/ered the" /ith a sayin&: *Wherever the body is, there the eagles will be gathered together* %-aba$$u$ >:H(+ i.e. ;ust li$e predatory birds &ather /here there is corpse+ Gods ;ud&"ent /ill appear /here the inner life has died a/ay and "oral decay started. The &arable about the >!ri(hteous ,ud(e %0u$e >H:>-H(. -ard ti"es /ill be before the Second )o"in& of )hrist+ but there is no need to be desponded because of that but *always #ray*. The 0ord directs ho/ to pray throu&h the fi&urative presentation of a callous ;ud&e in the parable+ /ho refused to respond to the plea of the a&&rieved /ido/ to protect her. But eventually+ because she /as &ivin& hi" no peace botherin& hi"+ he fulfilled her re5uest. The 0ord doesnt /ant to co"pare God /ith this unri&hteous ;ud&e %an e'tra proof that not all the details in a parable should be interpreted in the spiritual sense(+ but

only as the result fro" the bad to the co"plete+ "a$es a conclusion that "ore so+ the Ever-&ood and ri&hteous God /ill protect -is chosen if they /ill appeal to -i" day and ni&ht+ even thou&h -e "ay be initially slo/ in protectin& the". *6evertheless, when the Son of 'an "omes, will He really find faith on the earth/* D not/ithstandin& the certain truth of Gods speedy protection of -is chosen+ /ould -e find such faithful that /ill have such co""it"ent and such persistence in prayer that is re5uiredI In other /ords: there is no need to fear that God /ill not protect -is faithful fro" i""inent "isfortunes and troubles+ but sooner one should fear that /ith the Second )o"in& of )hrist+ there /ill be no such faithful. The &arable about the &ublica! a!d the &harisee %0u$e >H:F->?(. Throu&h tellin& the parable+ about ho/ t/o people D a Pharisee and a publican D prayed in the te"ple+ the 0ord sho/s /hat $ind of prayer is re5uired of the faithful 0ords follo/ers so that it can attract -is help and protection. The Pharisee prayed /ith a feelin& of conceit and selfe'altation+ sho/in& off his &ood deeds before God as his "erits and hu"iliatin& the others. The publican prayed+ reali#in& his sinfulness and un/orthiness. s a result+ he /ent ho"e *2ustified, rather than the other6+ i.e. the Pharisee. Thus+ the 0ord e'presses the idea of this parable in its last /ords: *everyone who e5alts himself will be humbled, and he who humbles himself will be e5alted.* )onse5uently+ one "ust pray /ith hu"ility+ /ith the sincere repentance about ones sins. The publicans prayer: *God, be mer"iful to me a sinner0* has beco"e a speci"en for the universal usa&e. The Blessi!( o* the 'hildre! %!at. >F:>A->GE !ar$ >::>A->K and 0u$e >H:>G->9(. Of the three Evan&elists that infor" of this event+ Saint !ar$s narration is the "ost detailed+ /hich states that the 0ord /as *greatly dis#leased* /ith -is disciples for not allo/in& the children to approach -i". This sho/ed that the 0ords love for children /as that &reat that even possessin& enor"ous hu"ility and patience to tolerate peoples in;usticeE -e beca"e displeased /ith -is disciples. The 0ord e'plains -is love for children by pointin& to their "erits+ and for all /ho /ish to enter the 7in&do" of -eaven+ these "erits -e places as the e'a"ple for i"itation+ sayin& *whoever does not re"eive the 8ingdom of God as a little "hild, will by no means enter it*, i.e. the 7in&do" of God "ust be accepted into the heart /ith the sa"e unspoiled+ innocent and pure disposition of the spirit+ /hich is present in the youn&+ not yet "orally spoilt children. *(et the "hildren "ome to 'e, and do not forbid them: for su"h is the 8ingdom of God* D the conclusion here is that those parents and educators that do not brin& children to )hrist+ dont teach the" the )hristian faith+ are co""ittin& the enor"ous sin. nd an even &reater sin is the burden of those+ /ho intentionally "a$e children turn a/ay fro" the path of faith. The 9ich @ou!( 1a! %!at. >F:>K-@KE !ar$ >::>9-@9 and 0u$e >H:>H-@9(.

The first three Evan&elists narrate about the youn& "an %6the ruler6+ as St. 0u$e calls hi"(+ /ho in5uired the 0ord ,esus )hrist /hat to do to inherit eternal life. This tal$+ as the follo/in& one+ too$ place on the /ay to ,erusale"+ /here the 0ord /as &oin& for -is forthco"in& sufferin&s. Turnin& to the 0ord+ the youn&ster called -i": *Good $ea"her*. The 0ord responded: *Why do you "all 'e good/ 6o one is good but +ne, that is, God*, i.e. if you are referrin& to !e only as a to the 6Teacher6+ that is as to an ordinary person+ conse5uently+ you shouldnt call !e &ood+ because this ter" is befittin& only God. The 0ord offered the follo/in& ans/er to his 5uestion: *8ee# the "ommandments*. pparently+ the youn& "an assu"ed that the 0ord /as spea$in& of so"e special co""and"ents un$no/n to hi"+ and therefore as$ed: *Whi"h ones/* But the 0ord told of so"e of the ordinary co""and"ents fro" the 3ecalo&ue+ "entionin& only so"e of the" D K+9+H+F and G D and then the &eneral co""and"ent on the love for ones nei&hbor. To this+ the youn& "an ans/ered: *all these things I have !e#t from my youth*. It has to be assu"ed that he had the Pharisees understandin& of these co""and"ents D other/ise he /ould not have responded in such a /ay. Still+ it is i"portant to note that he re&arded hi"self as not havin& co"pleted everythin& that /as re5uired+ in order to be saved: evidently+ his conscience /as pro"ptin& hi" that it /as not enou&h to fulfill the co""and"ents ;ust out/ardly. The 0ord then revealed to hi" the "ystery of )hristian co"pleteness: *If you want to be #erfe"t, go sell what you have and give to the #oor, and you will have treasure in Heaven: and "ome, follow 'e*. In response to that call to/ards the hi&hest co"pleteness+ the youn& "an /al$ed a/ay fro" the 0ord+ *sorrowful*, because he had &reat possessions. )onse5uently+ the riches that he had /ere such an idol to hi" that he /as unable to part /ith the". -e preferred that idol to eternal life+ /hich he apparently+ &enuinely sou&ht. Bearin& in "ind that /ealth by itself does not enslave the "an but passions do+ the 0ord said: * ssuredly, I say to you that it is hard for a ri"h man to enter the 8ingdom of Heaven.* Evan&elist !ar$ adds that the dis"i#les were astonished at his words. nd this is understandable+ because /ealth is so"ethin& that everybody desires+ and accordin& to the la/+ is Gods blessin& to the "an. t the sa"e ti"e+ the 0ord places it as a stron& barrier alon& the path to/ards Gods 7in&do". In order to cal" -is disciples and e'plain to the" in /hat sense that /as stated+ the 0ord says: *Children, how hard it is for those who trust in ri"hes to enter the 8ingdom of God.* s Saint )hrysosto" e'plains: 6The 0ord doesnt censure riches+ but those that are attached to the"6+ because for the sinful nature of the "an+ riches present "any te"ptations and obstacles in fulfillin& Gods co""and"ents. *It is easier for a "amel to go through the eye of a needle than for a ri"h man to enter the 8ingdom of God0* D this is the popular sayin&+ /hich is as /ell used these days in the East+ "eanin& that the "atter is either i"possible or e'tre"ely difficult to achieve. So"e understood the /ord 6ca"el6 to "ean a ships ha/ser that /as "ade out of ca"el fur. Others thou&ht that 6the eye of a needle6 "eant the lo/ and narro/ &ates throu&h /hich a loaded ca"el found very difficult to pass throu&h. 4ealth itself is not dan&erous+ only /hen a person relies on it and thin$s it to be all his earthly happiness+ then it beco"es as if an idol to hi". -o/ever+ the a&itated postles still /ere a"a#ed: *Who then "an be saved/* To that+ the 0ord *loo!ed at them6+ i.e. cal"in& the" /ith -is very loo$ and said: *With men this is im#ossible, but with God all things are #ossible*, i.e. the "erciful and savin& 3ivine &race is po/erful

enou&h to do that+ /hat a person is incapable of doin& /ith his o/n stren&th: God can cure a rich "an of his ulcer of avarice that prevents hi" of his salvation. The Apostles 7ill 0!herit /ter!al $i*e %!at. >F:@9-A:E !ar$ >::@H-A> and 0u$e >H:@H-A:(. In relation to the 0ords ans/er to the rich youn& "an+ Saint postle Peter D on behalf of all the postles D poses a 5uestion to the 0ord about /hat re/ard they /ill receive for leavin& everythin& behind and follo/in& -i". They /ere poor people that had very little D fishin&-nets+ hoo$s+ boats and poor d/ellin&s D but that /as all they had+ /hat they really left for the sa$e of follo/in& )hrist and throu&h that sho/ed real self-denial. Perhaps the postles doubted that /ith their poor bac$&round+ they /ould be able to achieve perfection. The 0ord cal"ed the" sayin& that not only they+ but anyone that /ould leave everythin& that is close to his heart for -is sa$e and the Gospels+ /ill receive a &reat re/ard+ not only in the future life+ but in this earthly life. The one+ leavin& his house and his close ones+ /ill receive >:: ti"es "ore ho"es and relatives in the for" of faithful )hristians and their ho"es. Indeed+ in the first a&es of )hristianity+ all the )hristians for"ed as if one fa"ily+ everybody /as a brother and sister in )hrist+ and every ho"e /as opened to every )hristian+ /as li$e his o/n ho"e to replace the one he had left for )hrists sa$e. -avin& renounced his ho"e and fa"ily for )hrist and the Gospel+ one entered every )hristians house as thou&h it /as his o/n+ and found in it a ne/ fa"ily for hi"self: ne/ father+ "other+ brothers+ sisters and children. -o/ever+ the "a;or re/ard /as of course *in the age to "ome, eternal life*. The ter" *age to "ome* is understood to "ean the renovated /orld+ /hich /ill be open /ith the resurrection of the dead+ universal ;ud&"ent and transfi&uration of heaven and earth. The postles /ill then ta$e part in &lorifyin& -u"an-God ,esus )hrist+ participatin& in -is ;ud&"ent of the Israelite nation and all the people of the /orld throu&h their testi"ony and intercession. Bein& Gods chosen people+ the ,e/s re&arded the"selves as 6first6 a"on& the others: and they considered that they /ould be the first in the ne't life. -o/ever+ the 0ord said that *many* of the"+ for their disbelief in -i" as in the !essiah+ /ill find the"selves *the last*, /hile the penitent publicans and sinners+ as /ell as heathens+ /ill beco"e *the first*. The &arable about the )orkers that 9eceived /;ual &ay#e!t %!at. @::>->K(. The ai" of this parable is to elucidate ho/ the *last will be first.* This "ercy /ill be sho/n throu&h the 3ivine &race. Gods 7in&do" is presented here as a lando/ner+ hirin& /or$ers for his vineyard. -avin& a&reed to pay a *denarius a day* to those hired in the "ornin&+ he too &ave a denarius+ /hen the ti"e for payin& ca"e+ to the rest of the /or$ers hired later in the day: so"e in the Ard hour+ so"e in the Kth+ Fth and even >>th hour. The ones that started early in the day be&an co"plainin& that it /as unfair+ to /hat the landlord replied: *&riend, I am doing no you no wrong. .id you not agree with me for a denarius/ $a!e what is yours and go your way. I wish to

give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things/ +r is your eye evil be"ause I am good/* The 6denarius6 /as e5ual in value to one Gree$ drach"a or @G $ope$s %in those days(+ and /as the nor"al daily /a&e in the East. The ,e/s re&arded a day as >@ hours D co""encin& /ith sunrise. The "eanin& of this parable is that the 0ord -i"self disposes the re/ards to those /ho serve -i": people cannot enter into a&ree"ents /ith -i" or deter"ine conditions. The 0ord re/ards people purely throu&h -is &oodness. It "ust be also understood that on the "atter of the "ans salvation+ the "an hi"self does very little about it that there can be no tal$ of the due retribution. The 0ord re/ards not because of so"e type of dues+ but *through His benevolen"e*: therefore+ -e does it /ith full freedo" and accordin& to -is Personal deter"ination. Thats /hy the one /ho labored less can receive as "uch as one /ho labored "uch. This is /here hope lies for the sinners+ /ho /ith a solitary repentant si&h+ e"anatin& fro" the botto" of the soul+ can attract Gods "ercy and &race+ cleansin& the" of their sins. 4hat /as the ai" of this parableI Peter ;ust as$ed: *We have left everything behind to follow 1ou9 what reward will we re"eive for this/* The 0ord didnt e'pose this arro&ance of a ;uvenile "ind i""ediately+ but+ it see"s+ on the contrary+ pro"ised the postles &reat re/ards. t the sa"e ti"e+ throu&h the parable+ -e sho/ed that the reco"pense is not dependent on the hu"an "erit but e'clusively on Gods "ercy. It could happen that the first in "erit /ill receive the last re/ards+ /hile the ones su""oned by the 0ord in the last "o"ent of their lives+ could receive the first re/ards. In conclusion of this parable+ the 0ord said: *&or many are "alled, few are "hosen,* i.e. althou&h "any+ in fact everyone+ are called to/ards the eternal ;oy in the -eavenly 7in&do"+ only a fe/ are chosen for this bliss. 2aturally+ as /ithin the other parables+ it is unnecessary to see$ out the "eanin&s of its every individual feature: the only i"portant thin& is its basic idea+ its basic thou&ht that a person is not re/arded accordin& to the nu"ber of his "erits+ but solely because of Gods "ercy.

About the Forthco#i!( "u**eri!(s o* 'hrist %!at. @::>9-@HE !ar$ >::A@-?GE 0u$e >H:A>-A?(. ll the three forecasters narrate concordantly that on the /ay to ,erusale"+ the 0ord once a&ain be&an to tell -is disciples about -is forthco"in& sufferin&s+ death and 1esurrection. The "ost detailed and lively account is fro" Saint !ar$+ /ho had undoubtedly heard about that fro" the "outh of postle Peter. -e states that the 0ord /as "archin& in front+ apparently to/ards the i"pendin& voluntary sufferin&s+ thirstin& to fulfill Gods /ill %co"pare to 0u$e >@:G:(. -is disciples+ thin$in& in earthly ter"s and only of the !essiahs earthly &lory+ *were ama7ed. nd as they followed they were afraid.* -avin& called -is >@ disciples aside as apparently there /ere "any people follo/in& the"+ -e privately told the" that everythin& /ritten about -i" by the Prophets+ /ould happen in ,erusale"E that -e /ould be sub;ected to abuse+ conde"ned to death and &iven over to the heathens+ i.e. 1o"ans+ /ho after spittin&+ beatin& and abusin& -i"+ /ould crucify -i"+ /hile on

the third day+ -e /ould 1esurrect. Saint 0u$e adds that the disciples did not understand any of this+ because *this saying was hidden from them6. It /as then that the "other of the =ebedee brothers+ ,a"es and ,ohn+ approached the 0ord %and accordin& to Saint !ar$+ to&ether /ith both of the"(+ /ith a re5uest D for one to sit on -is 6ri&ht hand6+ i.e. occupy the second place after the 0ord in the unfoldin& %as they i"a&ined( earthly $in&do" of the !essiah+ and for the other Q to sit on the 6left hand+6 occupyin& the third place. The 0ord responded to that re5uest: *1ou do not !now what you as!.* The postles at that ti"e truly did not understand that as$in& to be the first+ "eant to be in the forefront of self-denial and "artyrdo" in the 2a"e of )hristE they thou&ht they /ere as$in& for only honors+ authority and happiness. Thats /hy the 0ords 5uestion: * re you able to drin! the "u# I drin!/* specifically sho/s that the nearness to -i" in -is 7in&do" /ill be deter"ined by the co"parison to -is sufferin&s. Sufferin&s here are presented as a cup+ /hich is to be shared /ith )hrist by those /ho /ish to be close to -i". This i"a&e is ta$en fro" the custo" of the Eastern $in&s+ /ho used to send a chalice /ith poison to those conde"ned to death. The Son of God is presented as the One conde"ned+ to 4ho" the chalice of death is sent by -is -eavenly *ather %,ohn >H:>>(. *%e ba#ti7ed with the ba#tism that I am ba#ti7ed with/* D conveys the follo/in& "eanin&: endurin& sufferin&s is presented as thou&h a person is i""ersed and /ashed in the" as thou&h in /ater. *We "an,* ans/ered the postles+ 6in the heat of enthusias"+ not reali#in& /hat they had said6 %)hrysosto"( D sayin& the sa"e thin& as all the disciples+ pro"isin& to follo/ the 0ord+ even unto death. *1ou will indeed drin! 'y "u#*P 6even thou&h the pro"ise had not been thou&ht throu&h+6 /as as if the 0ords ans/er+ 6but indeed in the future %seein& this /ith -is 3ivine eyes(+ you /ill be a$in to !e in patience and e'ploit6+ *but to sit on 'y right hand and on 'y left,* i.e. in the $in&do" of &lory+ by-passin& the 7in&do" of God+ that has to be fou&ht for in this /orld+ *is not 'ine to give, but it is for those for whom it is #re#ared* D this "eans: 6its not in !y po/er to &rant this to every person that desires this+ only to those for /ho" it has been prepared+ those that have earned this throu&h their e'ploits6. The other postles D apparently throu&h ;ealousy D beca"e displeased+ /hishin& that the brothers /ould not receive /hat they /ere see$in&. The 0ord "a$es the su&&estion to everyone+ persuadin& the" not to see$ pri"acy. In response to their display of a"bition+ the 0ord teaches the" that the funda"ental rule of "orality for the "e"bers of -is 7in&do" that differs fro" the earthly $in&do"s+ is hu"ility and self-denial. s an e'a"ple of such hu"ility and selflessness+ the 0ord points to the postles at -i"self: -e *did not "ome to be served*: *but to serve, and to give His life a ransom for many.* Instead of 6all+6 the /ord 6"any6 is used. ll people /ere spiritually enslaved by the devil and /or$ed for sin. In order to liberate the"+ a ranso" /as needed %in Gree$ 6litron6(. It /as the 0ord+ /ho &ave that pay"ent+ ranso" %6apalitrossi6(+ /ith the price of -is cruciferous sufferin&s and death. The 5eali!( o* the ,ericho Bli!d %!at. @::@F-A?E !ar$ >::?K-G@E 0u$e >H:AG-?A(.

In those days+ ,ericho /as a lar&e ,e/ish city+ situated so"e >@ "iles northeast of ,erusale" and ? "iles to the /est fro" ,ordan+ and accordin& to historical records+ /as an i"portant city. 2earby /as /here the ,e/s crossed the river ,ordan in their e'odus fro" E&ypt %,oshua A:>K(. This /as the first city+ that /as "iraculously ta$en by the ,e/s %,oshua K:@:(. 0ater+ it had the schools for prophets %7in&s @:G(+ and it /as there /here the Prophet Elisha perfor"ed the "iracle of s/eetenin& the bitter /aters %@ 7in&s @:@>(. Its suburbs /ere outstandin& in its lu'urious flora and e'cellent cli"ate. -o/ever+ further on the /ay to ,erusale"+ there laid the &ri" and roc$y /ilderness+ populated by /ild beasts and robbers. 4hen the 0ord /as leavin& ,ericho+ ta$in& the road usually used by the ,e/s to &o fro" Galilee throu&h the beyond ,ordan re&ion Perea+ *a great multitude followed Him6+ /ho li$e -i" /ere &oin& to ,erusale" for the feast of Pascha. Sittin& by the road and be&&in& for al"s+ the blind be&&ars be&an to cry out: *Have mer"y on us, + (ord, Son of .avid0* Those cries proved their livin& faith in ,esus )hrist as in the !essiah. The people /ere forcin& the" to $eep silent so as not to disturb ,esus+ 4ho apparently at the ti"e /as &ivin& an ad"onish"ent to the". The 0ord en5uired the" about /hat they /anted fro" -i". -avin& received the ans/er *(ord, that our eyes may be o#ened,* the 0ord touched their eyes and cured the" of their blindness+ after /hat they follo/ed -i". 4hile all the three forecasters narrate about this event+ only Saint !atthe/ spea$s of t/o blind "enE Saints !ar$ and 0u$e spea$ only of one. s /ell+ Saint !ar$ narrates about this "iracle /ith &reat detail+ even pointin& out the na"e of one of the" D Barti"aeus+ /hich "eans 6the son of Ti"aeus6. It has to be assu"ed that one of the blind /as /ell $no/n to everybody+ /hile the other /as an un$no/n and /as unseen by "any. Thats /hy the other t/o forecasters didnt "ention hi". There is another difference in the narrations: accordin& to the first t/o forecasters+ the 0ord healed the" /hen -e /as leavin& ,ericho+ /hile accordin& to Saint 0u$e+ /hen -e /as approachin& ,ericho. Bishop !ichael e'plains that Saint 0u$es use of the Gree$ /ord 6an&isin6 in fact doesnt "ean enterin&+ but "eans 6to be near so"ethin&6E conse5uently+ it /ould have been "ore correct to state that the "iracle /as perfor"ed by the 0ord /hen -e /as near ,ericho D and /hile enterin& or leavin& D it is i""aterial. The 6isit o* Aacchaeus %0u$e >F:>->:(. The 0ords visit to the chief publican+ =acchaeus+ is narrated only by Evan&elist 0u$e. fter healin& the blind+ the 0ord entered ,ericho /here he /as "uch sou&ht by the very /ealthy publican leader+ =acchaeus. =acchaeus a purely ,e/ish na"e "eanin& 6pure6 and 6;ust.6 ,ericho /as fa"ous /ith its production and trade of balsa"+ and the post of a publican /as especially i"portant D as /ell as beneficial and lucrative. =acchaeus /as not an ordinary publican+ but the chief of all the publicans in the area+ havin& authority+ apparently+ over the publicans of the /hole re&ion. The e"phasis here is laid on that he /as a /ealthy "an: after all+ very fe/ rich individuals follo/ed the poor Galilean Teacher. Bein& short in stature+ =acchaeus cli"bed upon a syca"ore tree to &et a better vie/ of the 0ord+ 4ho /as surrounded by the cro/d of people. Evidently+ $no/in& =acchaeuss &ood "oral disposition+ ho/ he /anted to see the 0ord+ and that it /asnt ;ust senseless curiosity+ the 0ord honored his house /ith -is visit.

The &reat ;oy over the fact that the 0ord did not despise hi" as a sinner+ co"pletely a/a$ened =acchaeus conscience and produced the co"plete "oral turnaround in his soul. cceptin& that his conscience is sullied by the "ethods of obtainin& his /ealth+ he loudly &ave the sole"n pro"ise to erase his sin of covetousness: *I give half of my goods to the #oor: and if I have ta!en anything from anyone by false a""usation, I restore fourEfold.* %in accordance /ith the la/ concernin& thieves+ outlined in the Boo$ E'odus @@:>(. The Savior responds to this /ith: *$oday salvation has "ome to this house,* i.e. to the house of =acchaeus. The 0ords further /ords /ere addressed to those /ho /ere displeased+ because *He has gone to be a guest with a man who is a sinner.* -o/ever+ =acchaeus too /as a *son of braham* D not only by flesh+ but especially in spirit. =acchaeus repentance is the "odel of true confession+ /hich is not li"ited only /ith the barren re&rets of the co""itted sins+ but has the aspiration to erase those sins 0ith the opposite good deeds. Thats /hy the Gospel about =acchaeus is al/ays read before the first preparatory /ee$+ before Great 0ent D the /ee$ about the Publican and the Pharisee.

The &arable about the Tale!ts %0u$e >F:>>-@H and !at. @G:>?-A:(. 4hile in the house of =acchaeus+ the 0ord told a parable about the >: !inas+ /hich contained "any si"ilarities to the parable about the talents+ narrated by Evan&elist !atthe/. 4ith all their &reat si"ilarity+ there is the substantial difference bet/een the t/oE /ith that+ as it can be seen fro" the Gospel of !atthe/+ the parable about the talents /as told by the 0ord si&nificantly later+ in relation to -is tal$s about -is Second )o"in&+ the end of the /orld and the 3read ,ud&"ent. 2evertheless+ the basic idea of both the parables is one and the sa"e+ allo/in& the" to be e'a"ined on the parallel basis. In the parable about the !inas+ the narration is about the person of hi&h position+ /ho travels to a fara/ay land to receive his $in&do" and then return. Evidently+ this e'a"ple is ta$en fro" the situation /ith the "onarchal rule in ,udea. The ,e/ish $in&s had to travel to 1o"e to receive their authori#ation to rule. rchelaus+ the son of -erod the Great had to do that+ and -erod ntipas+ the Tetrarch of Galilee+ did the sa"e. In the parable about the talents+ the narration is si"ply about the individual /ho &oes off to a forei&n land. In both the parables+ the individual is understood to be )hrist+ fro" 4ho" "any ,e/s at the ti"e /ere /aitin& the co""ence"ent of the &lorious $in&do" of the !essiah. In the parable about the !inas+ the "aster &ives his ten servants one "ina each+ orderin& the" to put this silver into use. !ina /as /orth >:: 3rach"as+ or appro'i"ately @G rubles. In the parable about the talents+ the "aster upon leavin&+ handed over all his possessions to his servants+ handlin& each one such a part+ /ith /hich he /as able to cope. Each talent is e5ual to K: !inas. Of course in both the parables+ the servants "eant the disciples and follo/ers of )hrist+ /ho received various &ifts fro" -i"+ as /ell as different out/ard blessin&s+ /hich they had to utili#e and "ultiply for Gods &lory+ for the benefit of their nei&hbors and for the salvation of their souls. *urther on in the parable about the !inas+ /e find the circu"stance /hich doesnt e'ist in the parable about the talents. The citi#ens started to hate that noble "aster and sent the "essen&ers after hi"+ sayin&: *We don)t want him to rule over us.* This is the trait that re"inds us of the recent episode of rchaleuss travel to 1o"e. The ,e/s that disli$ed hi"+ sent a

dele&ation of G: people to 1o"e+ to as$ that he should not be put as their ruler D althou&h in vain. )oncernin& the 0ord ,esus )hrist+ the ,e/s re;ected -i" as their !essiah. -o/ever+ this /as ineffectual as -e re"ained their+ as /ell as the /hole /orlds 7in& and ,ud&e+ 4ho /ill de"and the account fro" -is servants and punish those /ho refused to accept -is authority. The return of the "aster in both the parables is to be understood as the Second )o"in& of )hrist+ /hen every person /ill be obli&ed to &ive an account at the 3read ,ud&"ent+ about ho/ he utili#ed his God-&iven talents and the out/ard /elfare. Those /ho "ultiplied their !inas and talents+ /ill be /orthy of praise and /ill receive the re/ard e5ual to their efforts. Those+ /ho hid their !inas or talents+ /ill be punished as a *wi"!ed and la7y servant* for bein& un/illin& to /or$ /ith God&iven &ifts of &oodness+ in /hich Gods &race re"ained unproductive. The servants accusation of the "aster bein& a cruel person is the sinners usual self-;ustification. -avin& lost the feelin& of filial affection for God+ he presents God as cruel and un;ust. The one+ /ho uses his &ifts in a &ood /ay+ increases the"E the ne&li&ent and indifferent person /ill be deprived of even that /hat he possesses. Thats /hy+ *to everyone who has, more will be given, and he will have abundan"e: but from him who does not have, even what he has will be ta!en away.* The parable about the !inas is concludes /ith a threat of the &rave punish"ent to the ,e/ish people for not acceptin& the 0ord ,esus )hrist as the !essiah. Endin& -is ser"on+ the 0ord traveled further in the direction of ,erusale". The 9esurrectio! o* $a2arus %,ohn >>:>-?K(. Only Evan&elist ,ohn tells of this event. It /as durin& the ti"e of the 0ords stay at Perea that the ne/s of -is beloved friend 0a#aruss sic$ness reached -i". 0a#arus lived in Bethany /ith his sisters !artha and !ary. This fa"ily /as especially close to the 0ord and it "ust be assu"ed+ that /henever -e /as in ,erusale"+ -e visited the" in order to rest and &et a/ay fro" the noisy cro/ds that acco"panied -i"+ as /ell as fro" the sly cross-e'a"iners+ the Scribes and Pharisees. The sisters sent a "essa&e to the 0ord: *he, whom 1ou love is si"!,* in hope that the 0ord -i"self /ould hurry to the" to cure 0a#arus. -o/ever+ the 0ord no only didnt hurry+ but re"ained /here -e /as for further *two more days,* sayin&: *$his si"!ness is not unto death, but for the glory of God, that the Son of God may be glorified through it.* The 0ord $ne/ that 0a#arus /ould die+ and if -e said that his sic$ness is not unto death+ it is because -e intended to resurrect hi". It /as only after t/o days since 0a#aruss death+ /hen the 0ord said to -is disciples: *(et us go to Judea again.* The 0ord doesnt specify Bethany+ but ,udea as their trips destination+ so as to brin& out into the open+ $no/n to -i" and nestin& in the hearts of the postles thou&ht of the dan&er a/aitin& -i" in ,udea. Those /ords /ere used by the 0ord to i"plant the idea of the necessity+ and thereby the inevitability of their Teachers sufferin&s and death. The disciples indeed e'pressed their fear for -i"+ re"indin& -i" that it /as only recently that the ,e/s /anted to stone -i" in ,erusale". The 0ord responded to the disciples /orry /ith the alle&orical ser"on+ based on the situation+ in /hich -e /as in at that ti"e. Probably+ that too$ place in the early hours of the day+ at sunrise: conse5uently+ they had >@ hours of dayli&ht for their trip.

3urin& all that period+ it /as possible to travel /ithout any difficulties: it /ould be dan&erous if it /as necessary to travel after the sunset D at ni&ht. -o/ever+ there /as no need for that as it /as possible to reach Bethany before the sunset. This "eans in the spiritual sense that our ti"e on earth is deter"ined by the hi&her /ill of God. Thats /hy+ /hile this ti"e continues+ /e can &o for/ard on our established path /ithout fear+ perfor"in& /or$s to /hich /e /ere called: /e are safe because Gods /ill is protectin& us fro" all dan&ers+ ;ust li$e the li&ht of the sun protects those /ho travel in the dayti"e. There /ould be dan&ers if the ni&ht overtoo$ us durin& our /or$s+ i.e. if opposite to Gods /ill+ /e /ould decide to continue our activity: then /e /ould stu"ble. In relation to ,esus )hrist+ it "eans that the life and /or$s of the 0ord ,esus )hrist /ould not cease earlier than it is established fro" above+ and therefore+ the disciples should not fear the dan&ers that are threatenin& -i". *ollo/in& the path in the li&ht of Gods /ill+ -u"an God cannot be sub;ect to unforeseen dan&ers. -avin& e'plained this+ the 0ord e'presses the ai" of their travel to ,udea: *+ur friend (a7arus slee#s, but I go that I may wa!e him u#*. The 0ord called 0a#arus death sleep+ ;ust as -e had done in other si"ilar cases %see !at. F:@?+ !ar$ G:@F(. To 0a#arus+ death /as indeed li$e sleep because of its short duration. The disciples+ ta$in& into account -is previous /ords that the sic$ness /as not unto death+ didnt understand that the 0ord /as spea$in& about the death of 0a#arus: they supposed that the 0ord /ill co"e and cure hi" "iraculously. *If he slee#s he will get well* D /as apparently said to dissuade the 0ord fro" travelin& to ,udea: 6There is no need to &o as the illness had ta$en a turn for the better.6 Settin& aside all the ob;ections of the disciples and /ishin& to underline the unconditional necessity to &o to ,udea+ the 0ord said directly: *(a7arus is dead.* To that+ the 0ord added that -e /as &lad for the postles that -e /asnt in Bethany /hen 0a#arus /as ill+ as the si"ple healin& of 0a#arus /ould not stren&then their faith in -i"+ as /ould the i"pendin& &reat "iracle of his resurrection fro" the dead. 3ecisively endin& the conversation+ brou&ht about by the disciples /orries+ the 0ord declares: *(et us go to him.* lthou&h their indecisiveness /as con5uered+ their an'iety did not disappear+ and one of the" D Tho"as+ called 3idi"us D the T/in D e'pressed that an'iety in a very touchin& /ay: *(et us also go, that we may die with Him,* i.e. if one cannot divert -i" fro" this ;ourney+ surely /e /ill not leave -i". Then let us too &o for death /ith -i". 4hen they &ot close to Bethany+ it turned out that 0a#arus /as in his coffin for ? days. Bethany /as situated close to ,erusale"+ so"e @ "iles or A:-"inute /al$ a/ay. This is "entioned in order to e'plain ho/ so "any people /ere present at the house of !artha and !ary+ in the sparsely populated villa&e. -eavin& heard of the 0ords arrival+ !artha+ bein& noted for her lively character+ hurried to "eet -i" /ithout even tellin& her sister !ary+ /ho /as *sitting in the house* in &reat sorro/+ receivin& condolences fro" those+ /ho ca"e to console her. 4ith &reat sadness+ not rebu$in& the 0ord+ but only e'pressin& re&ret that this happened+ she e'clai"s: *(ord, if 1ou had been here, my brother would not have died.* *aith in the 0ord establishes in her an assurance+ that even at that ti"e all is not lost. lthou&h she doesnt state directly that there still could be a "iracle+ she declares: *I !now that whatever 1ou as! of God, God will give you.* The 0ord responds to this directly: *1our brother will rise

again.* s thou&h chec$in& herself to see if she is not /ron& and /ishin& to induce the 0ord to let her understand clearly about /hich resurrection -e is tal$in& D the one -e intends to perfor" no/+ or about the &eneral resurrection after the end of the /orld D !artha says: * I !now that he will rise again in the resurre"tion at the last day.* !artha e'pressed her faith in that God /ill fulfill every re5uest of ,esus: conse5uently+ she didnt have faith in ,esus -i"self+ as in the l"i&hty Son of God. Thats /hy the 0ord elevates her to/ards such faith by concentratin& her faith on -is o/n personality+ sayin&: *I am the resurre"tion and the life. He who believes in 'e, though he may die, he shall live. nd whoever lives and believes in 'e shall never die.* The "eanin& of these /ords is: I have the source of revivification and eternal life: conse5uently+ if I /ant to+ I can resurrect your brother before the &eneral resurrection. *.o you believe this/* as$s the 0ord !artha+ and receives the affir"ative ans/er that she believes -i" to be the !essiah-)hrist that has co"e into the /orld. t the 0ords order+ !artha /ent to fetch !ary and brin& her to -i". Because !ary /as called secretly+ the consolin& her ,e/s didnt $no/ /here she /as headin&+ and thin$in& that she /as &oin& to the to"b *to wee# there,* follo/ed her. 4eepin&+ !ary fell to her $nees before ,esus+ e'clai"in& the sa"e /ords that !artha uttered previously. Probably because of their &rief+ the sisters often said a"on& the"selves that if the 0ord-Teacher /as /ith the"+ their brother /ould not have died. 2o/+ /ithout any prior a&ree"ent+ they both e'press their hope for the 0ord /ith the sa"e /ords. In the face of that si&ht of sorro/ and death+ the 0ord *groaned in the s#irit and was troubled.* Bishop !ichael supposes that the 0ords &rief and distress is e'plained by the presence of the ,e/s+ /eepin& insincerely /hile burnin& /ith hatred a&ainst -i"+ the One+ 4ho /as preparin& to perfor" that &reat "iracle. The 0ord /anted to perfor" that "iracle in order to &ive -is ene"ies the opportunity to chan&e their "ind and repent+ believe in -i"+ before -is forthco"in& sufferin&s: but instead+ they beca"e even "ore infla"ed /ith hatred to/ard -i"+ and pronounced the decisive for"al death sentence to -i". -avin& overco"e that &roanin& of the spirit+ the 0ord as$s: *Where have you laid him/* The 5uestion /as directed to the sisters of the deceased. 6-u"an God $ne/ /here 0a#arus /as buried+ but in dealin& /ith people+ acted hu"anly6 %Blessed u&ustine(. The sisters replied: *(ord, "ome and see.* *Jesus we#t* D this+ of course+ is attributed to -is hu"an nature. The Evan&elist further on describes the i"pression those tears "ade on the present. So"e /ere "oved+ /hile the others &loated+ sayin&: *Could not this 'an, who o#ened the eyes of the blind, also have !e#t this man from dying/* They thou&ht that+ of course -e couldnt+ because as -e loved 0a#arus+ -e /ould not have per"itted hi" to die. But as 0a#arus died+ -e obviously /as incapable of stoppin& that and thats /hy -e /as cryin& then. Overco"in& the feelin& of sorro/ over the hatred of the ,e/s in -i"self+ the 0ord approached the to"b and as$ed for the stone to be rolled a/ay. The to"bs in ,erusale" /ere arran&ed in the for" of caves+ the entrances to the" /ere bloc$ed by stones. Those entrances /ere opened only in e'tre"e circu"stances+ and even then+ shortly after intern"ent and not at the ti"e /hen the corpse had started to deco"pose. 3eco"position of cadavers in the /ar" cli"ate of ,erusale" be&an very 5uic$ly+ and as a conse5uence+ the ,e/s buried their dead on the sa"e day of their death. On the fourth day+ the deco"position "ust have reached such a sta&e that even faithful !artha could not refrain fro" protestin& to the 0ord: *(ord, by this time there is a sten"h, for he has been dead four days.* 1e"indin& !artha about /hat /as said to her previously+ the 0ord states: *.id I not say to you that if you would believe you would see the glory of God/* 4hen the stone /as rolled a/ay+ the 0ord raised -is eyes to

heaven and e'clai"ed: *&ather, I than! 1ou that 1ou have heard 'e.* 7no/in& that -is ene"ies ascribe -is healin& po/ers to the po/ers of de"ons+ the 0ord /anted to sho/ throu&h this prayer+ that -e perfor"ed that "iracle throu&h -is po/er of full unity /ith God the *ather. The soul of 0a#arus returned to his body+ and in a loud voice+ the 0ord co""anded: *(a7arus, "ome forth0* -ere+ the loud voice /as "eant either as an e'pression of the decisive /ill+ /hich /as certain of absolute sub"ission+ or the a/a$enin& fro" the deep sleep. There /as another "iracle+ /hich ca"e to&ether /ith that "iracle of resurrection: 0a#arus havin& his hands and feet bound /ith burial banda&es+ could still by hi"self co"e out fro" the cave+ after /hat the 0ord directed that they should be re"oved. The details of that event testify of the fact that it /as described by the eye/itness. s a result of this "iracle+ there occurred the usual division a"on& the ,e/s: "any believed+ but the others /ent to the Pharisees D the 0ords /orst ene"ies D evidently+ /ith ani"osity and bad intentions+ in order to tell the" about /hat had happened. The "a!hedri!-s :ecisio! to =ill ,esus 'hrist %,ohn >>:?9-G9( The ne/s of the "iracle disturbed the 0ords ene"ies so "uch+ that the hi&h priests and Pharisees i""ediately asse"bled the hi&h ,e/ish court of the Sanhedrin. They /erent afraid to spea$ 5uite openly a"on& the"selves+ and therefore directly raised the 5uestion about /hat they had to do+ in order to preserve their authority and influence a"on& the people. 4hile ac$no/led&in& the 0ords "iracles as &enuine+ they e'press their /orry that that could brin& about the civil disorder+ /hich the 1o"ans /ould ta$e advanta&e of+ in order to eli"inate the last vesti&es of ,e/ish independence that they still had. The fatal lie of such a reason laid in the fact that not reco&ni#in& the 0ord as the !essiah D because -e didnt correspond to their perverted idea of the !essiah D the ,e/s /ere e'pressin& their fear that -e "i&ht beco"e the head of the civil riot+ /hich /ould inflict a disaster upon their nation. * nd one of them, Caia#has, being high #riest that year* D this doesnt "ean that the archbishops+ or the ,e/ish hi&h priests+ /ere elected to that post only for one year+ but sho/s the fre5uent chan&e of hi&h priests+ /hich depended on the 1o"an ruler of ,udea D *said to them, ?1ou !now nothing at all, nor do you "onsider it is e5#edient for us that one man should die for the #eo#le6+ i.e. it is necessary to prevent the possibility of such a dan&erous to the ,e/s rebel+ headed by )hrist a&ainst the 1o"ans D by $illin& -i". -ere+ )aiaphas puts on the "as$ of the #ealous about the national &ood and finds the e'cuse for the planned "urder /ithin the considerations of the state-national politics. Evan&elist ,ohn points at the involuntary prophecy in )aiaphass /ords that the 0ord ,esus )hrist had to *die for the #eo#le*, i.e. suffer for the salvation of "an$ind. The hi&h priests+ as the foretellers of Gods /ill+ /ere li$e "iddle"en bet/een God and the "an+ and bein& such+ they /ere foretellin& involuntarily+ /hat is /hat happened in this case /ith such an un/orthy hi&h priest as )aiaphas. 4hile )aiaphas spo$e only about the ,e/ish people+ )hrist died for the salvation and &atherin& to&ether in -is )hurch+ even the heathens+ as *"hildren of God who were s"attered abroad.* s the final sentence+ the decision to $ill the 0ord /as approved and the orders D issued for -is arrest. -avin& found out about their sentence+ the 0ord left Bethany and /ent to the to/n of Ephrai"+ close to the ,ericho desert because the ti"e for -is sufferin&s had not arrived. s the

true Paschal 0a"b+ -e had to die on the day of Passover in the triu"phant "anner D not secretly+ as apparently the Sanhedrin desired+ fearin& the people %!at. @K:?(.

The "upper at $a2arus-s 5ouse %,ohn >@:>->>(. That supper /as arran&ed for the 0ord si' days before Passover and it differed fro" that supper+ /hich is described by the first t/o Evan&elists and /hich occurred t/o days before Passover in the house of Si"on the leper. 2aturally+ the supper too$ place in the house of resurrected 0a#arus. This is clearly indicated by the fact that !artha+ 0a#arus sister+ /as servin& there+ /hile 0a#arus /as the one+ *who sat at the table.6 t that supper+ !ary anointed the feet of the 0ord /ith the e'pensive oil+ ;ust as at the supper+ about /hich narrate the t/o Evan&elists+ /hen a /o"an anointed the 0ords head /ith oil. ccordin& to the tradition+ that particular /o"an /as a sinner %/hich is reflected in our church service of Great 4ednesday+ /hen that anoint"ent is recalled(. ccordin& to Evan&elist ,ohn+ only ,udas "ade a re"ar$+ concernin& the value of the oil: /hile accordin& to the first t/o Evan&elists D the other disciples co""ented as /ell. There is nothin& e'traordinary in that the 0ord /as anointed t/ice /ith oil: !ary did it throu&h her feelin&s of &ratitude for resurrectin& her brother+ /hile the /o"an-sinner D as a si&n of her repentance+ the feelin& that is "ore disinterested+ and that /as /hy she received a pro"ise of a &reat re/ard. She /as said "ore than !ary. pparently !ary *!e#t this* since her brothers burial+ as thou&h in the prophetic prediction.

The $ast :ays o* the $ord-s Terrestrial $i*e

The $ord-s /!try i!to ,erusale# %!at. @>:>->>E !ar$ >>:>->>E 0u$e >F:@H-??E ,ohn >@:>@->F(. ll four Evan&elists describe this &reat event /hich serves as a threshold to )hrists sufferin&s+ accepted for "an$inds sa$e and its salvation+ 5uite in detail+ and Saint ,ohn describes it "ore briefly than those first three. The 0ord ,esus )hrist /as then &oin& to ,erusale"+ so that all the prophecies of the Prophets about -i"+ as of the !essiah+ /ould be fulfilled. -e /as &oin& to drin$ the cup of the redee"in&

sufferin&s+ &ive -is life to deliver "any and then to enter into -is &lory. )onse5uently+ in co"plete opposition to the /ay the 0ord conducted -i"self previously+ -e desired that the last entry into ,erusale" should possess the especial triu"ph. The first three Evan&elists convey the details on the preparation that acco"panied that triu"phant entry. 4hen the 0ord and -is disciples+ surrounded by "any people that acco"panied -i" fro" Bethany and those they ca"e across alon& the /ay+ ca"e close to the !ount of Olives+ -e sent t/o of -is disciples ahead /ith the order to brin& a don$ey and her colt. The !ount of Olives /as called so because of the "ultitude of the olive trees+ &ro/in& on it %6elea6 is an olive(. It is situated to the /est of ,erusale"+ and is separated fro" it by the strea" of )edron+ /hich al"ost absolutely /ithered in the su""er. On the /estern slopes of the "ount+ facin& ,erusale"+ there /as the Gethse"ane &arden. On the eastern slopes there laid t/o settle"ents %"entioned by Saints !ar$ and 0u$e D Bethpha&e and Bethany %!atthe/ spea$s only of the first(. The vie/ of all parts of ,erusale" fro" the !ount of Olives /as superb. There /ere t/o roads fro" Bethany to ,erusale": one ca"e around the !ount fro" the south+ /hile the other traversed throu&h the very top of the !ount: the latter /as the shorter route+ althou&h "ore difficult and e'haustin&. There /ere very fe/ horses in Palestine and they /ere used e'clusively for /arfare. 3on$eys+ "ules and ca"els /ere used for the household needs and travelin&. To saddle a horse /as the si&n of /ar+ /hile to saddle a don$ey or "ule D the si&n of peace. In ti"es of peace+ even $in&s and civil leaders traveled on these ani"als. That /ay+ the 0ord ,esus )hrists entry into ,erusale" on a don$ey /as the sy"bol of peace: the 7in& of the /orld travels to -is capital on a don$ey D it is the e"ble" of peace. It is re"ar$able that because of the 0ords /ords+ the o/ners of the ani"als &ave the" up i""ediately /hen they /ere told by the postles+ for 4ho" they /ere ta$in& the". 2otin& the incredibility of this circu"stance+ Saint )hrysosto" says that the 0ord /anted to reveal throu&h that fact that 64hen the cruel ,e/s ca"e to sei#e -i"+ -e could have prevented that and "a$e the" speechless+ but -e didnt /ant that6. Evan&elists !atthe/ and ,ohn point out that it /as the fulfill"ent of Prophet =echariahs prophecy+ 5uotin& it in the short for"+ /hich in full reads: *,e2oi"e greatly, + daughter of Cion: shout, + daughter of Jerusalem9 behold, thy 8ing "ometh unto thee9 He is 2ust, and having salvation: lowly, and riding u#on an ass, even u#on a "olt the foal of an ass* %=ech. F:F(. This prophecy is very close to that of the Prophet Isaiah+ fro" /ho" Saint !atthe/ borro/s the first /ords: *Say ye to the daughter of Cion, behold, thy salvation "ometh: behold, His reward is with Him, and His re"om#ense before Him* %Isaiah K@:>>(. 1eali#in& the "a&nificence of these "o"ents+ the postle the"selves atte"pt to adorn this procession /ith the air of sole"nity: they cover the don$ey and the youn& colt /ith their o/n clothin&+ /hich should as if substitute the &olden fabric+ /hich adorned the horses of $in&s. * fter they threw their "lothes on him>* s it is clearly seen fro" the narratives of Saints !ar$+ 0u$e and ,ohn+ the 0ord rode on the colt /hile+ apparently+ the don$ey /al$ed alon&side. *ollo/in& the e'a"ple of the disciples+ *a very great multitude s#read their "lothes on the road* /hile *others*, bein& poor and not havin& the outer &ar"ents+ *"ut down bran"hes from the trees and s#read them on the road*, to "a$e the path soft and co"fortable for the colt+ thereby servin& and honorin& its 1ider. *urther on+ co"parin& the narratives of all the Evan&elists+ one can i"a&ine the follo/in& scene: *$hen, as He was now drawing near the des"ent of the 'ount of +lives* %0u$e >F:A9(+ i.e. /hen they approached the ed&e of the do/n/ard slope+ fro" /hich

opened the a"a#in& si&ht of ,erusale" opened up+ *the whole multitude of the dis"i#les began to re2oi"e and #raise God* for the salvation of the /orld+ brou&ht by )hrist+ and especially for all the "iracles *they had seen.* Saint ,ohn adds to this: * great multitude that had "ome to the feast, when they heard that Jesus was "oming to Jerusalem, too! bran"hes of #alm trees and went out to meet Him* %,ohn >@:>@->A(. -ence+ t/o "ultitudes of people blended: one /as travelin& /ith the 0ord fro" Bethany+ /hile the other "oved fro" ,erusale" to "eet -i". The si&ht of ,erusale"+ seen fro" the "ount in all its &lory+ evo$ed elation a"on& the "asses that burst into ;oyful and loud e'cla"ations: *Hosanna0 %lessed is He who "omes in the name of the (ord0 $he 8ing of Israel0* In the literal sense+ the /ord 6-osanna6 translated fro" ancient ,e/ish+ "eans: *Save us*, &rant us salvation. This e'cla"ation /as used as an e'pression of ;oy and reverence+ a$in to todays *(ong live0*. *Hosanna in the Highest* D is a /ish so that in heaven the sa"e ;oyful e'cla"ation 6-osanna6 /ould also brou&ht as a &ift to the 7in& of Israel+ the Son of 3avid. *%lessed is He who "omes in the name of the (ord6 D "eans: /orthy of the blessin& or /orship is the One+ 4ho co"es fro" ,ehovah /ith -is directions+ -is authority+ ;ust as the "essen&ers and leaders arrive fro" the earthly $in& in order to substitute hi" %co"pare ,ohn G:?A(. Evan&elist !ar$ attaches to it the follo/in& e'cla"ation: *%lessed is the !ingdom of our father .avid. $hat "omes in the name of the (ord0* 3avids 7in&do" had to be re-established by the !essiah+ 4hose throne /as to re"ain forever and -is authority had to spread over all nations. It is in these /ords that the sons of Israel are &lorifyin& )hrist+ co"in& to restore this $in&do" of 3avid. Saint 0u$e conveys another e'cla"ation: *<ea"e in Heaven,* in the sense that all true spiritual blessin&s and eternal salvation descend fro" -eaven. Saint ,ohn e'plains that the 0ords recent resurrection of 0a#arus /as the cause for such ;oyous &reetin&s of -i"+ /hile Saint 0u$es reason is in the 0ords "iracles in &eneral. Our )hurch perceives this event as the special 3ivine arran&e"ent and the instillin& of the -oly Spirit+ about /hich the Syna$sarion on the 4ee$ of Pal"s tells: *$his was "aused by the Holy S#irit.6 *ro" this point of vie/+ the 0ords reply to the sly and full of hatred advice of the Pharisees is understandable: *$ea"her, rebu!e 1our dis"i#les %because <ou+ li$e ourselves+ understand ho/ all this is indecent and dan&erous for <ourself(6 D *If these should !ee# silent, the stones would immediately "ry out* %0u$e >F:AF-?:(E i.e. this praise to )hrist the !essiah is been set in the hearts and lips of the people by God -i"self+ and if the people /ould oppose this directive+ then soulless stones /ould replace these people in /orshippin& the 0ord. The )hurch also sees in these /ords the alle&orical reference to the heathens+ /ho for"erly had the hearts of a stone+ but conse5uently replaced Israel+ /hich re;ected )hrist. The sa"e "eanin& is contained in postle !atthe/s narration about the 0ords response to the Pharisees+ indi&nant throu&h their hatred and envy about the fact that the children in the te"ple e'clai"ed: *Hosanna to the Son of .avid0* @ *Have you never read, ?+ut of the mouth of babes and nursing infants, 1ou have #erfe"ted #raise/)*+ that is God -i"self perfected -is praise out of the "outh of babies and suc$lin&s %Psal" H:AE !at. @>:>G->K(. s Saint 0u$e relates %>F:?>-??( loo$in& at the city+ the 0ord *we#t over it* because of its soon destruction. 1e"ar$ably+ /hen the 1o"ans started their sie&e of ,erusale" in the year 9:+ they

pitched their ca"p on the e'act place of the !ount of Olives /here )hrist the Savior /as stayin& at that ti"e. The very sie&e be&an not lon& before Pascha. *If you had !nown, even you, es#e"ially in this your day, the things that ma!e for your #ea"e0 %ut now they are hidden from your eyes.* D O people of Israel+ if only no/ you co"prehended that this is for your salvationE but you stubbornly close your eyes not to see. In re;ectin& !e+ you hasten your o/n destruction P *%e"ause you did not !now the time of your visitation6+ i.e. that favorable ti"e+ /hen God sho/ed -is special "ercy and bec$oned you to/ards salvation throu&h the !essiah that /as sent to you. Saint !atthe/ observes that *when He had "ome into Jerusalem, all the "ity was moved* D so &reat the i"pact fro" this triu"phant "eetin& /as. :rivi!( the :ealers +ut *ro# the Te#ple %!at. @>:>@->9E !ar$ >>:>G->FE 0u$e >F:?G-?H(. The first three Evan&elists narrate about this event. lso+ the narration of Saint !ar$ differs to that of Saints !atthe/ and 0u$e+ in the fact+ that accordin& to hi"+ the 0ord entered the te"ple and after havin& *loo!ed around at all things, as the hour was already late, He went out to %ethany with the twelve.* nd it /as only the follo/in& day %after the conde"nation of the fi& tree(+ that -e entered the te"ple and drove out the traders. There is no contradiction here: in describin& events+ the postles did not al/ays adhere to a chronolo&ical order. The presentation of lo&ical se5uence of events /as "ore i"portant to the". So"e accept that there /ere t/o cleanin&s of the te"ple fro" tradin& "erchants: once on the day of the 0ords entry in ,erusale"+ and the second ti"e on the follo/in& day. Three years earlier+ /hen the 0ord ca"e to ,erusale" for -is first Pascha after -is Baptis"+ -e found the yards and porches of the te"ple transfor"ed into tradin& areas+ so -e drove out the "erchants. t the Pascha of the follo/in& year+ the 0ord apparently did not find any tradin& activity /ithin the te"ple area. On the third Pascha of the 0ords service+ -e didnt visit ,erusale". t the fourth Pascha+ the ,e/s /ere /orried about the fact if ,esus /ould attend this holiday. 1eali#in& that the authorities had pronounced their death sentence to the 0ord+ the "erchants %/ith the per"ission of the hi&h priests(+ pac$ed the te"ple &rounds and side porches /ith ani"als+ pitched tents that offered a variety of &oods+ set up tables /ith "oney-e'chan&e facilities and benches /ith doves D /hich /ere bred by the hi&h priests in order to increase their inco"e D and be&an tradin&. 8pon enterin& ,erusale" the 0ord headed directly to the te"ple and drove out the "erchants that /ere tradin& there. The 0ords entry into the te"ple /as 5uite une'pected for the". fter the triu"phant &reetin& by the people /ith the cries of 2'osanna2 no one dared to oppose -i" /hen+ in -is first year of "inistry+ -e *began to drive out those who bought and sold in the tem#le, and overturned the tables of the money "hangers and the seats of those who sold doves. nd He would not allow anyone to "arry wares through the tem#le,* i.e. ite"s that had nothin& to do /ith the church services in the te"ple. Evidently+ at that "o"ent+ the 3ivine &reatness and "i&ht shined in the face of the 0ord so that nobody presu"ed to react a&ainst -i". Instead+ they involuntarily

sub"itted. The hi&h priests also didnt dare to ta$e "easures a&ainst the 0ord+ seein& *how all the #eo#le were astonished by His tea"hings* %!ar$ >>:>H and 0u$e >F:?H(.

Great 1o!day
The 'urse o* the Fruitless Fi( Tree %!at. @>:>H-@@E !ar$ >>:>@->?(. T/o Evan&elists+ Saints !atthe/ and !ar$+ tell that after the 0ords triu"phant entry into ,erusale"+ -e spent the ni&ht /ith -is disciples in Bethany+ In the "ornin& of the ne't day+ /hile /al$in& bac$ to ,erusale"+ the 0ord noticed a fi& tree. 4hile /ishin& to parta$e of its fruit+ -e couldnt find any on it althou&h it /as covered /ith leaves+ and said: *(et no fruit grow on you ever again* D *Immediately the fig tree withered away*, /hat a"a#ed the disciples &reatly. The Evan&elists say that the 0ord 6/as hun&ry6 and thats /hy -e /as loo$in& for the fruit. This is not surprisin&+ because the 0ord ,esus )hrist+ possessin& hu"an nature+ /as sub;ected to all hu"an /ea$nesses+ and /as li$e us in all respects+ e(cept sin. fter all+ -e /asnt only God+ but -u"an God. It is characteristic that -e never used -is 3ivine al"i&hty po/ers to satisfy -is hu"an needs+ but resorted to nor"al hu"an "eans+ re;ectin& once and forever the devils te"ptation to turn stones into bread. 4ith this+ Saint !ar$ notes that the fi& tree didnt have any fruit because it 0asnt the right time. Then /hy did the fi& tree /as sub;ected to a curseI D Because it /as deceivin& and deludin& throu&h its appearance. 8sually+ leaves appear on a fi& tree after it had &iven fruit. -o/ever+ throu&h its lush &reenery+ that tree pro"ised fruit to the passerby /hen in fact it had nothin& but leaves. The )hurch teaches that the fi& tree /as a sy"bol of the representatives and leaders of the ,e/ish Old Testa"ent )hurch D the hi&h priests+ Scribes and Pharisees+ /ho /ore the loo$ of fulfillers of Gods 0a/+ but in reality+ bore no fruits of faith. s a punish"ent for their hypocrisy+ the 0ord doo"ed the" to /ither+ and as /e /ill see later+ predicted that *the 8ingdom of God will be ta!en from you and given to a nation bearing the fruits of it* %!at. @>:?A(. The 5elle!es- :esire to "ee ,esus 'hrist %,ohn >@:@:-G:(. fter the 0ords triu"phant entry into ,erusale"+ /hich apparently /as on the follo/in& day+ so"e -ellenes approached postle Philip and as$ed hi": *Sir, we wish to see Jesus.* -ellenes D in reality "eant Gree$s+ but in ,udea+ all heathens /ere called li$e that. Evidently+ these /ere so-called 6proselytes+6 i.e. the heathens /ere converted to the ,e/ish faith. Philip passed on the re5uest to ndre/. Philip and ndre/ /ere the only 0ords disciples that bore Gree$ na"es. There /as a nu"ber Gree$s livin& in 3ecapolis+ and as Philip /as born in Galilean Bethsaida+ it is 5uite possible that the Gree$s turned specifically to hi"+ because they $ne/ hi". That they addressed hi" 6sir6 sho/s that they re&arded the disciple of the very fa"ous Teacher /ith

special respect. Their /ords: *We wish to see Jesus* are not an indication of idle curiosity+ because everybody could see -i" as -e /as /al$in& around the te"ple courtyard+ teachin&. Evidently+ those -ellenes sou&ht to &et closer to the 0ord+ they /anted to spea$ /ith -i". Bishop !ichael supposes that+ $no/in& the Scribes and Pharisees hatred to/ards the 0ord+ they /anted to propose -i" to visit their land /ith ser"on+ %;ust li$e $in& v&ar of Edessa did+ accordin& to the tradition(. In any case+ those /ords e'pressed the heathens desire to ;oin )hrists 7in&do" that /as about to be revealed. This /as the first si&n of conversion to )hrist of the /hole heathen /orld D as the result of -is cruciferous sufferin&s and redee"in& sacrifice for the sins of all "an$ind. Thats /hy the re5uest of the -ellenes forced )hrist to i""erse -is thou&hts in the forthco"in& sufferin&s and the profound "eanin& of -is )ross. This e'plains /hy such inspired speech /ent off fro" -is lips+ /hich is described only by Evan&elist ,ohn. *$he hour has "ome that the Son of 'an should be glorified.6 4hat is that hourI In relation to )hrist -i"self D it is the hour of -is sufferin&s on the cross+ death and resurrectionE in relation to the prince of the /orld+ the devil+ the hour of his banish"entE in relation to "an$ind+ the hour of their invitation to )hrist+ raised on the cross. The 0ord calls -i"self here *the Son of 'an* indicatin& that -e /ill have to bear sufferin&s and death as a hu"an+ in order to enter into -is &lory as -u"an God and throu&h this attract the /hole hu"an race to -i". ,ust as in the visible nature+ death isnt al/ays the cause of destruction+ but on the contrary+ is the be&innin& of life. ,ust as a &rain of /heat "ust die in the &round to "ultiply+ so the 0ords death /ill beco"e the be&innin& of the ne/ life+ /hich /ill "ultiply the follo/ers of -is 7in&do" on earth. 0i$e/ise+ the 0ords follo/ers shouldnt be afraid of death %6love his life6( but should sacrifice their earthly lives in order to obtain the eternal one. -o/ever+ the 0ords hu"an nature is a&itated /ith the thou&ht of the i""inent dreadful sufferin&s: *6ow 'y soul is troubled.* This is the be&innin& of that stru&&le bet/een the hu"an and 3ivine natures of )hrist+ /hich later attained its ut"ost tension in the &arden of Gethse"ane. The physical nature i"pels to pray: *&ather, save 'e from this hour,* but the 3ivine nature i""ediately con5uers this confusion+ co"pellin& to pray: *&ather, glorify 1our name,* i.e. 60et the purpose of !y co"in& to earth be fulfilled.6 In response+ God the *ather -i"self stren&thened -is Beloved Son for -is i""inent sufferin&s+ by thunderin& fro" heavens: *I have both glorified it and will glorify it again,* i.e. 6I have already &lorified throu&h "any /or$s+ si&ns and "iracles+ and /ill a&ain &lorify throu&h the i""inent cruciferous sufferin&s+ death and resurrection.6 The effect of the heavenly voice /as not the sa"e on all the listeners+ /hich is e'plained by their different spiritual state. Those that didnt believe in )hrist /ere sayin& that it /as ;ust thunder+ /hile the others said that it /as the voice of an n&el spea$in& to -i". In respondin& to those erroneous ideas+ the 0ord e'plains that the voice /as *for your sa!e,* i.e. so that they "i&ht believe in -i" and be clever at least durin& -is last hours on earth+ because the hour of ;ud&"ent of *the ruler of this world* %the devil( and his banish"ent fro" the hu"an souls is approachin&. s the *ruler of this world* the devil+ is called to in "any parts of the 4ord of God as that rulin& all non-believers and those hostile to )hrist. * nd I, if I am lifted u# from the earth, will draw all #eo#les to 'yself*, i.e. the 0ords crucifi'ion and subse5uent ascension into -eaven /ill lead to the conversion to )hrist of the /hole hu"an race. The people understood that 6lifted up fro" the earth6 "eant that the 0ord /as spea$in& of -is death+ and therefore e'pressed their be/ilder"ent as to /ho /ould rule on earth+ as their understandin& of the !essiah /as that of the earthly ruler+ /ho /ould rei&n on earth forever. In response+ the 0ord e'horted the" that /hile -e /as still a"on& the"+ to utili#e

their ti"e by believin& in -i" D the (ight to the whole world. Then+ leavin& the"+ -e apparently /ent to the !ount of Olives or Bethany+ /here -e spent the ni&hts D teachin& in the te"ple durin& the day. *urther on+ the Evan&elist reflects /ith sadness about the reasons of the ,e/s disbelief in the 0ord+ pointin& to the fact that it /as foretold by the Prophet Isaiah %GA:> and K:F->:(+ as about the chosen nation heart-hardness. The cause of hostility to/ards the 0ord is also their preference of hu"an fa"e to Gods &lory. In conclusion+ Saint ,ohn cites the 0ords last ad"onitory /ords+ said to the ,e/s in the te"ple+ that -e ca"e to save the /orld and -is 4ord /ill ;ud&e people on the final day+ because this 4ord is nothin& else than the co""and"ent to "an$ind fro" the -eavenly *ather -i"self.

Great Tuesday
The )ithered Fi( Tree %!at. @>:@:-@@E !ar$ >>:@:-@K(. The circu"stances surroundin& the 0ords curse of the fi& tree are e'plained by Saint !ar$ in "ore detail than that by Saint !atthe/. -e narrates that as the 0ord /al$ed /ith -is disciples fro" Bethany to ,erusale"+ apparently alon& the sa"e road as the day before+ the disciples noticed that the fi& tree had /ithered. ns/erin& to the a"a#e"ent e'pressed by the" about that incident+ the 0ord instructs the" in the po/er of faith+ sayin& that if they have Gods faith and overco"e all doubts+ they /ould be able to perfor" even &reater "iracles: *If you say to this mountain ?%e removed and be "ast into the sea,) it will be done.* Of course+ the re"oval of the "ountain is only an e'a"ple that for faith+ free of doubt D nothin& is i"possible. Thats /hy all prayers of appeal "ust be uttered /ith faith in order that they /ould be ans/ered. In verses @G@K+ Saint !ar$ adds that the condition for the prayers efficacy lies in for&ivin& the nei&hbor. 2ot to for&ive is an insult to Gods love+ and therefore+ /ithout for&iveness there can be no &enuine fir" faith+ and+ conse5uently+ no effectual prayer. The 'o!versatio! 7ith the /lders %!at. @>:@A-@9E !ar$ >>:@9-AA and 0u$e @::>-H(. 4hen the 0ord a&ain returned to the te"ple and as usual be&an to teach+ the hi&h priests and elders approached -i" /ith a sly 5uestion: *%y what authority are 1ou doing these things/ nd who gave 1ou this authority/* i.e. /hat ri&ht -e had to ta$e char&e in the te"ple D drive the traders out and instruct the". )learly+ this is not a 5uestion of the people /antin& to $no/ the truth+ but the sly 5uestions of hateful ene"ies see$in& to catch the 0ord in -is /ords. -o/ever+ the 0ord does not directly ans/er their devious 5uestion+ but -i"self catches the" in their /ords. -e as$s the": *$he ba#tism of John @ where was it from/ &rom Heaven or from men/* This 5uestion about ,ohns baptis"s si"ultaneously raised the 5uestion of his /orthiness as of a Prophet and his 3ivine "ission. ,ohn testified about ,esus as bein& the !essiah+ the Son of God+

4ho had ta$en the sins of the /orld upon -i"self. To ac$no/led&e that -e /as sent by God+ /ould "ean that -e had to be ac$no/led&ed as ,esus the !essiah+ and then the 5uestion about /ith /hat po/er the 0ord perfor"ed that+ /hat annoyed the ,e/s+ /ould be solved auto"atically. The curiosity see$ers /ere placed in an obviously difficult position. Bein& a/are that the people revered Saint ,ohn as a Prophet+ they /ere afraid that the people /ould stone the" if they decided to ans/er that ,ohn /asnt a prophet. To ad"it openly that ,ohn /as a Prophet /ould "ean the acceptance of his testi"ony about ,esus as bein& the Son of God. )onse5uently+ they declined to &ive a definite ans/er+ sayin&: *We do not !now.* Such Sanhedrin+ /hich /as incapable of carryin& out a decision on such an i"portant issue that /as sub;ected to its ;urisdiction+ proved itself to be irresponsible and undeservin& the ans/er fro" the 0ord. Thats /hy the 0ord responded /ith: *6either will I tell you by what authority I do these things.* It /ould have been superfluous to ans/er+ because they obviously $ne/ perfectly /ell by /hat authority the 0ord acted+ yet consciously continued to oppose that po/er. ll three forecasters describe this event in co"plete accord.

The &arable about the T7o "o!s %!at. @>:@H-A@(. )ontinuin& -is conversation /ith the"+ the 0ord related a parable+ /ishin& that they /ould brin& over the sentence to the"selves. * man had two sons* D as it can be seen fro" the previous e'a"ples+ the "an "eans God+ the first son D publicans and fornicators+ i.e. sinners in &eneral+ /hile the second son D the Scribes and Pharisees+ i.e. everyone in &eneral that re&ards hi"self ri&hteous. *Go, wor! today in 'y vineyard*9 the /ord 6vineyard6 "eans church+ /hile the /or$ in it D the pious deeds+ the fulfill"ent of Gods co""and"ents. Sinners respond to Gods directive /ith: *I will not* /ith their very life+ but then repent D ;ust as the publicans and fornicators repented hearin& ,ohn the Baptists ser"ons D and be&in to fulfill Gods /ill. The Pharisees and the false-ri&hteous respond /ith *I go*, i.e. they see" to fulfill Gods /ill in /ords+ but not in deeds+ because they dont accept the 0ords ser"ons about repentance. 2ot understandin& the "eanin& of the parable and bein& curious+ they responded to the 0ords 5uestion+ /hich of the t/o sons had fulfilled Gods /ill /ith: *$he first.* The 0ord then revealed the "eanin& of the parable+ tar&eted at ;ud&in& the". -e pointed out to the" that the people+ /ho" they despised as sinners+ appeared "ore /orthy than the"+ to enter the !essiahs 7in&do" D )hrists )hurch. The &arable about the )icked 6i!edressers %!at. @>:AA-?KE !ar$ >@:>->@E 0u$e @::F->F( So"e lando/ner+ "eanin& the 0ord God+ established a 6vineyard+6 /hich "eans to be the )hurch of the Old Testa"ent. -avin& set a hed&e around it+ /hich the analysts interpret as the la/ of !oses and all institutions in &eneral+ elected to safe&uard Gods chosen people+ the ,e/s+

fro" the heathens influenceE du& a 6/inepress6 in it+ a pool or a hole+ in /hich the ;uice /as e'tracted+ and erected a 6/atchto/er6 for the &uards+ to &uard the vineyard a&ainst robbers and /ild ani"als. The -oly *athers suppose that the /ords 6/inepress6 and 6/atchto/er6 "eant an altar and a church. -avin& arran&ed everythin& for the co"fort of the vinedressers+ 6he leased it6 to the" D as /as the custo" D /ith the plan that after harvest the &rapes+ all of the" or the certain a"ount+ /ould be brou&ht to the lando/ner. 8nder the 6vinedressers6 are "eant the leaders of the ,e/ish people+ pri"arily the hi&h priests and "e"bers of the Sanhedrin. The lando/ner then left: /hich "eant that the 0ord entrusted to the" -is full authority over the ,e/ish people+ so that later they "i&ht present to -i" the fruits of their "ana&e"ent D sho/ that they raised the people properly+ in the spirit of Gods la/. fter a /hile+ the lando/ner sent his 6servants6+ /ho are to be "eant li$e Prophets. But the /ic$ed vinedressers *too! his servants, beat one, !illed one, and stoned another* D this is ho/ the ,e/ish leaders treated Gods "essen&ers+ the Prophets. They &overned the people /ith no care about their spiritual develop"ent+ pursuin& their o/n personal avarice and interests+ /hich pro"pted the" to viciously $ill Gods Prophets+ /ho re"inded the" of their responsibilities. The /hole history of the Old Testa"ent testifies of this %,ere". ??:?-KE @ )hron. @?:@:-@>E 2ehe". F:@K and others(. *inally+ the lando/ner sent 6his son6 %accordin& to !ar$+ his only beloved son(E the last e'traordinary Gods "essen&er to the ,e/ish people /as the One and only Son of God+ ,esus )hrist -i"self. *$his is the heir* said the evil vinedressers: *Come, let us !ill him and sei7e his inheritan"e.* The 0ord ,esus )hrist is called 6the heir6 in the sense that everythin& /as &iven to -i" by -is *ather. So as not to lose their authority over the ,e/ish people+ the ,e/ish hi&h priests and elders decided to $ill -i". *So they too! him and "ast him out of the vineyard and !illed him* D thats ho/ the ,e/ish hi&h priests+ ta$in& the 0ord ,esus )hrist outside ,erusale" %/hich /as the holy center of the Old Testa"ent )hurch+ its /alls( $illed -i". -avin& finished -is parable+ the 0ord /ished that the listeners /ould pronounce the sentence for the"selves+ /hich accordin& to Saint !atthe/ they did indeed+ /hile accordin& to Saint !ar$+ the 0ord on -is part confir"ed the fairness of the sentence. 4hile accordin& to Saint 0u$e+ havin& reali#ed that they pronounced the sentence upon the"selves+ the hi&h priests and elders e'clai"ed: 6)ertainly not+6 i.e. this /ill not happen to us. The e'pression: 64hen the o/ner /ill co"e6 "ust not be understood as )hrists Second )o"in&+ because further on it says that God -i"self /ill 6&ive the vineyard to others.6 )onse5uently+ life /ill continue after the destruction of ,erusale"+ the abolition of the hi&h priests services and the Sanhedrins po/er. The cultivation of Gods vineyard /ill be then handed over 6to others6 D the postles and their successors+ the pastors of )hrists )hurch. )oncludin& -is parable+ the 0ord applies to -i"self the @@-@A verses of the >>Hth Psal"+ callin& -i"self the )oc1+ /hich the builders have re;ected+ i.e. the leaders of the ,e/ish people+ but 4hich beca"e 2the chief cornerstone2 D the "ain stone of the &rand buildin& of the 2e/ Testa"ent )hurch. *ro" the hu"an point of vie/+ the co"in& of the Son of God -i"self /as the 60ords doin&6 and 6is "arvelous6 in the eyes of the people. )allin& -i"self a roc$+ the 0ord points at the t/o types of people+ /ho /ill not believe in -i" and /ho /ill+ for this+ be sub;ected to punish"ent: the first type /ill be those+ to /ho" -e /ill be the Stum#ling Bloc1& i.e. te"ptation+ /hile the others+ re"ainin& unrepentant+ that /ill rise up a&ainst the 0ord

obdurately and be&in to stru&&le a&ainst the spread of -is 7in&do". The &uilt of the latter is &reater. Those+ /ho have stu"bled over the stone and crashed+ can be restored and healed+ /hile the erasure of faith e'presses final destruction+ /hich /ill overta$e all those e"bittered ene"ies of )hrist. s the result of such disobedience of the ,e/s+ /ho /ere initially appointed to be Gods chosen people+ *the 8ingdom of God will be ta!en from you and given to a nation bearing the fruits of it,* i.e. to Gods ne/ nation D all future "e"bers of Gods 7in&do" or )hrists )hurch+ /hich are presented here as one nation+ the ne/ Israel. -avin& reali#ed the total profound "eanin& of the parable+ the hi&h priests and Pharisees *sought to lay hands on Him, but feared the multitude,* i.e. the opportunity of public indi&nation in defense of the 0ord+ 4ho /as revered as a Prophet. The &arable about the 0!vited to a )eddi!( Ba!;uet %!at. @@:>->?( By its content and basic thou&ht+ this parable is si"ilar to the parable about the &uests invited to the ban5uet+ narrated in 0u$es Gospel %chap. >?:>K-@?(. -o/ever+ these parables undoubtedly /ere pronounced at different ti"es. The parable about those invited to the ban5uet /as narrated by the 0ord on Saturday in the Pharisees house+ lon& before -is triu"phant entry into ,erusale"+ /hereas this parable /as told by the 0ord after -is entry into ,erusale"+ in all probability+ on Tuesday. The "ain thou&ht in the first parable is that because of the earthly cares+ "any /ill refuse Gods 7in&do". The parable about the /eddin& feast of the $in&s son is associated /ith the parable about the /ic$ed vinedressers. Both the parables+ follo/in& one another+ spea$ of the servants+ so"e of /ho" /ere sub;ected to abuse+ /hile the others $illed+ and also of the nasty de"ise of the offenders and $illers. -ere+ as in the first parable+ under the invited &uests "ust be understood the ,e/ish people+ /hile the $in&s servants represent the Old Testa"ent Prophets. 8nder the e'ter"ination of the $illers and the burnin& of their to/n "ust essentially be understood the ruin of the ,e/ish people and ,erusale"s destruction. Invitin& all those that are "et alon& the /ay to the /eddin& feast+ "eans the callin& into Gods 7in&do" of all those+ /hich follo/ed+ /hen the ,e/s re;ected the postolic ser"on %see cts >A:?K(. *ll are invited to the /eddin& D Gods 7in&do": the good and the 0ic1ed+ because to enter it doesnt re5uire holiness or "erit: they are called to Gods $in&do" not for their deeds+ but on the "ercy of the )allin&. The ;ud&"ent that /ill establish the difference bet/een the &ood and /ic$ed+ /orthy of enterin& into Gods 7in&do" and those un/orthy /ill happen later. )onse5uently+ those that are called should bear the"selves /orthy of their position D to be clothed in the 20edding2 attire. In ancient ti"es+ $in&s and princes of the East had a custo" of &ivin& the special occasion attire to the invited &uests+ /hich they had to /ear to the feast. 0i$e/ise+ everybody that is called to Gods 7in&do"+ is &iven bri&ht clothin& of spiritual purity at the baptis". The one+ /ho had ne&lected this clothin& and ;oined the spiritual feast in the attire that had been desecrated by sin+ deserves conde"nation and punish"ent. ccordin& to Saint )hrysosto"s e'planation+ 6to enter in dirty clothin& "eans to have unclean life+ to lose the &race. Thats /hy it is said: 6he /as speechless6P 2ot havin& anythin& to defend hi"self+ he conde"ned hi"self and beca"e sub;ected to the e'tre"e punish"ent.6 Those /ho refused to dress in the attire &iven by the $in& /ere driven outside of the bri&htly-lit pavilion of the $in&s feast and into the outside %hellish(

dar$ness+ /here they &round their teeth because of &rief and cold. 0i$e/ise+ those unrepentant sinners that had sullied their spiritual attire /ith their sins /ill be e;ected fro" the body of those saved in )hrists )hurch on the 3read ,ud&"ent. The co""on concludin& thou&ht of this parable /ith that of Saint 0u$es is: *'any are "alled, but few are "hosen* D "eans that "any that responded to the ser"on of the Gospel are called into )hrists 7in&do". -o/ever+ the true "e"bers of this 7in&do" are not everyone that /as called+ but only the chosen ones. Thus+ all the ,e/s /ere called into )hrists )hurch+ but only a fe/ entered It: in e'actly the sa"e /ay as the other nations+ althou&h called+ presented and /ill present only fe/ true )hristians a"on& the". -avin& heard all that and bein& hu"iliated by the 0ord+ the "e"bers of the Sanhedrin be&an consultin& a"on& the"selves+ /hat "easures to ta$e a&ainst -i". They planned to send so"e people /ho /ould be able to catch 'im in 'is 0ords+ so that it /ould be easier to accuse and hand -i" over -i" to ;ustice. About &ayi!( Ta3es to 'aesar %!at. @@:>G-@@E !ar$ >@:>A->9E 0u$e @::@:-@K(. "on& their disciples and the -erodians+ the adherents of -erod+ to /ho" not everybody /anted to pay ta'es as he /as of another tribe+ the Pharisees chose the "ost cunnin& people and sent the" to the 0ord /ith a devious 5uestion: *$ell us, therefore, what do 1ou thin!/ Is it lawful to #ay ta5es to Caesar, or not/* That snea$y 5uestion /as ai"ed at catchin& the 0ord. If -e ans/ered that they had to pay ta'es to the heathen e"peror+ hated by the ,e/s+ -e /ould alienate -i"self fro" the people+ and if -e told not to pay the"+ -e /ould be i""ediately accused before the 1o"ans of tryin& to incite the people. Those posin& the 5uestion had the follo/in& hidden thou&ht behind it: The ,e/ish people are Gods people that reco&ni#e only God as their 7in&. Therefore+ it could not serve the forei&ner+ especially the heathen $in&+ as he /ould then appear as Gods ene"yE conse5uently+ /hat had they to do D pay the ta(es to Caesar or maintain their firm loyalty to %od9 The 0ord /isely ans/ered that they had to do both thin& D *,ender therefore to Caesar the things that are Caesar)s, and to do the things that are God)s*, i.e. fulfill your obli&ations in the relation to God as /ell as in the relation to the state authority+ for the latter doesnt contradict the first. The "ha#i!( o* the "adducees %!at. @@:@A-AAE !ar$ >@:>H-@9E 0u$e @::@9-?:(. fter the Pharisees and -erodians /ere covered /ith sha"e+ so"e Sadducees i""ediately approached the 0ord+ /ho represented a sect that didnt believe in the resurrection of souls and eternal life %see cts @A:H(. They constantly ar&ued /ith the Pharisees+ strivin& to prove that in the boo$s of !oses there /ere no indications of the i""ortality of the soul+ but they contained so"e state"ents that contradicted to the teachin&s about the resurrection of the dead+ li$e for e'a"ple the la/ about the levirate "arria&e. It /as that ar&u"ent that they presented to the 0ord ,esus )hrist to be solved. They invented the story about seven brothers /ho too$ the sa"e /o"an as their /ife after the death of the previous husband. *ro" their point of vie/+ that

deter"ination of !oses la/ refuted the teachin& about the future life+ because 20hen they rise& 0hose 0ife she 0ill #e92 Saint )hrysosto" ri&htly notes the i"probability of such a story+ because the ,e/s+ re"ar$able for their superstition+ /ould never "arry a /o"an+ /hose husbands $ept dyin& one after another. The 0ord &ave the Sadducees a /ise ans/er+ e'posin& the" for not co"prehendin& the future eternal life+ /here there /ill be no physical sensation+ and the people /ill live a different life D spiritual+ an&elic+ 2#ut are li1e *ngels in 'eaven2. If people /ere totally obliterated after death then God /ould not have said to !oses+ appearin& in the burnin& bush: *I am the God of braham, the God of Isaa", and the God of Ja"ob* because *God is not the God of the dead, but of the living*, i.e. those forefathers that have died are alive to God+ because God cannot be God of the non-e'istent. Saint 0u$e notes that even the Scribes /ere pleased /ith the response and could not help sayin&: *$ea"her, 1ou have s#o!en well.* The people+ seein& the Sadducees sha"e+ "arveled at the 0ords /isdo". About the Greatest 'o##a!d#e!t %!at. @@:A?-?KE !ar$ >@:@H-A9E 0u$e @::?:-??(. -avin& heard of the Sadducees sha"e+ the Pharisees i""ediately &athered in the te"ple and decided to propose to ,esus+ the "ost difficult %in their opinion( of all 5uestions D /hich /as the greatest co""and"ent /ithin the la/. If /e ta$e into account that the ,e/ish Scribes "ade distinctions bet/een the ma/or and minor co""and"ents in the la/+ about /hat they have been constantly 5uarrelin&+ the &uile of the 5uestion beco"es 5uite clear. So"e re&arded the "ain co""and"ent that of the sacrifice+ others D about the Sabbath+ still others D that of the circu"cision. Generally spea$in&+ they re&arded the la/s of rites as bein& the "ost i"portant ones. The 0ord ans/ered that 5uestion by 5uotin& the /ords of 3euterono"y %K:G(: *(ove the (ord thy God with all thine heart, and with all thy soul, and with all thy might,* and added+ that *the se"ond is li!e it9 ?you shall love your neighbor as yourself.* %0ev. >F:>H(. Saint !ar$ adds that the 0ords ans/er "ade such a profound i"pression upon the very la/yer that he e'clai"ed: *Well said tea"her. 1ou have s#o!en the truth.* -is sincerity i"pressed the 0ord+ and seein& that that sinner could refor"+ -e said to hi": *1ou are not far from the 8ingdom of God.* fter all those unsuccessful atte"pts to catch the 0ord /ith -is /ords+ the Pharisees did not dare to as$ -i" any further 5uestions about anythin&. -o/ever+ in order to sho/ the" their lac$ of $no/led&e of the Scriptures and ho/ i&norant they /ere in their false understandin& of the !essiah+ the 0ord posed the" a 5uestion: *What do you thin! about the Christ/ Whose Son is He/* 4ithout &ivin& it any thou&ht+ they ans/ered: *.avid)s* because naturally thin$in&+ 3avid /as pro"ised that the !essiah /ould e"er&e fro" his $in. nd in response+ the 0ord as thou&h ans/ered D so you thin$ that )hrist /as /ust a "an+ but 3avis hi"self said /ith the -oly Spirit: J$he (ord said to my (ord, *Sit at 'y right hand> If !essiah-,esus /as a "ere descendant of 3avid+ then ho/ could -e have e'isted at the ti"e 3avid /as /ritin& about -i". )onse5uently+ if -e e'isted then and 3avid called -i" his 0ord+ -e /as not a "ere hu"an as the Pharisees thou&ht+ but also God+ i.e. -u"an God. Blinded by the letter of the la/ and havin& lost the $eys to/ards the correct understandin& of its "eanin&+ the Pharisees could &ive no reply to the 0ords 5uestion. Thus+ the 0ord e'posed their i&norance+ concernin& the la/+ /hile si"ultaneously &ave the" the testi"ony of -is 3ivine /orthiness and eternal e'istence. -avin& e'perienced such a serious defeat+ the Pharisees didnt dare to te"pt the 0ord /ith their insidious 5uestions+ /hile the people listened to -i" /ith &reat en;oy"ent %!ar$ >@:A9(.

The /3posure o* the "cribes a!d &harisees %!at. @A:>-AFE !ar$ >@:AH-?:E 0u$e @::?G-?9( -avin& sha"ed the Pharisees and "ade the" speechless+ the 0ord in order to /arn -is disciples and the people a&ainst the Pharisee spirit+ pronounced a for"idable accusatory speech a&ainst the"+ in /hich -e conde"ned their "ain delusion+ concernin& the teachin& and life itself. This speech is narrated in full only by Evan&elist !atthe/+ /hile Saint !ar$ and 0u$e present only the e'cerpts fro" it. The 0ord be&an that speech /ith the /ords: *$he S"ribes and the <harisees sit in 'oses) seat,* i.e. they have occupied !oses place and appropriated the e'clusive ri&ht to interpret and teach the people the 0a/ of !oses. *$herefore whatever they tell you to observe, that observe and do, but do not do a""ording to their wor!s* D here the Pharisees are accused of teachin& the la/ /hile not livin& accordin& to it the"selves. Of course+ 6/hatever6 has to be understood /ith a li"itation+ because the Savior hi"self often accused the Scribes and Pharisees in their incorrect understandin& and interpretation of the 0a/ co""and"ents. *$hey bind heavy burdens, hard to bear>* @ ;ust as heavy loads upon the ani"als+ they 6lay the" on "ens shoulders+6 all the "ultiple and varied resolutions of the la/ of !oses % cts >G:>:(+ strictly de"andin& fro" the people their fulfill"ent up to the last detail+ /hile the"selves do not /ant to assist the" in it. 4hen the Pharisees do fulfill so"ethin& that they de"and fro" the others+ it is not for the sa$e of pleasin& God+ but to sho/ off and receive the public praise. *$hey ma!e their #hyla"teries broad*, i.e. /ithout any need but ;ust to i"press people enlar&e those leather ba&s or bo'es+ /hich contained the sheets of papyrus or parch"ent /ith the phrases fro" the la/: E'odus >A:>-FE 3eut. K:?->: and >>:>A-@@+ /hich durin& the prayer+ they /ere attached /ith belts D one to the forehead and the other to the left ar". The custo" of carryin& these depositories ca"e out fro" the literary interpretation of the /ords fro" E'odus >A:FE * nd it shall be for a sign unto thee u#on thine hand, and for a memorial between thine eyes.* The ,e/s believed that those depositories protected the" a&ainst the evil spirits+ *and enlarge the borders of their garments* D those /ere the four brushes bein& so/n to the ed&e of the outer &ar"ent+ and the ruby-colored threads co"in& fro" the brushes alon& the ed&es. To "a$e the" and to /ear /as directed by the la/+ as a re"inder of Gods co""and"ents and in order to distin&uish the ,e/s fro" other nations %2u". >G:A9-?:(. Because of their vanity+ the Pharisees "ade those brushes bi&&er than nor"al. *(ove>the best seats in the synagogue, and the best #la"es at feasts* D in those ti"es+ people dined not sittin& but reclined on the special lon& and broad pillo/s+ restin& a&ainst the table+ /hich rese"bled the letter 8. The privile&ed places and those of honor /ere in the centre of the table+ and /ere the sits the Pharisees sou&ht: /hile in syna&o&ues they de"anded to occupy the places closest to the lectern. 6 nd do not #e called teachers6. This "eans: 63o not see$ to be honored as teachers+ fathers and instructors+ because in the personal sense+ the only *ather to everyone is God+ and the only Instructor and Teacher is )hrist. Such forbiddance to be called a teacher+ father or instructor+ "ust not be interpreted literally D li$e the sects do D because as can be seen throu&h the postolic Epistles+ the very postles used those ter"s in relation to the"selves: > ,ohn @:>AE Ephes. K:?E Phil. @:@@E cts >A:>E ,a"es A:>E 1o"ans @:@:+ ?:>KE > )or. ?:>G+ >@:@H-@F+ > Ti". @:9E @ Ti". ?:AE -eb. G:>@+ >A:9+ >9. Its should not be per"itted that the postles violated &iven

to the" )hrists co""and"ent by usin& those na"es. The correct interpretation is that this co""and"ent related to the postles personally+ /arnin& the" a&ainst e'tollin& one before another and su&&estin& that they all are e5ual a"on& the"selves and anyone /ishin& to beco"e &reater+ "ust beco"e a servant to the rest. One should not render honor that is befittin& only God to the "an+ and it is e'cessive to revere teachers and instructors as thou&h they are pronouncin& their o/n /ords and not the 4ord of God. *%ut woe to you, S"ribes and <harisees, hy#o"rites0 &or you shut u# the 8ingdom of Heaven against men>* because you did not believe in the !essiah )hrist+ and turned others a/ay fro" that savin& faith. *1ou devour widows) houses>* you deceive /ido/s /ith your see"in& piety and plunder their possessions. *1ou travel land and sea>* you receive the converts fro" heathens and do not care about instructin& the" in true faith D and further corrupt the" /ith the bad e'a"ple of your hypocritical life. *Woe to you, blind guides, who say, ?Whoever swears by the tem#le, it is nothing: but whoever swears by the gold of the tem#le, he is obliged to #erform it* D the ,e/ish scholars "ade distinctions bet/een "inor and "a;or oaths+ and tau&ht that it /asnt necessary to fulfill the first. They re&arded s/earin& /ith the church &old or a &ift as "a;or+ /hile /ith the church itself or its altar+ as "inor. The 0ord points out that to s/ear /ith any of these ite"s "eans to s/ear /ith God -i"self and therefore D one "ust not brea$ the oath. *Woe to you, s"ribes and <harisees, hy#o"rites0 &or you #ay tithe of mint and anise and "ummin, and have negle"ted the weightier matters of the law9 2usti"e and mer"y and faith.* In fulfillin& the la/ re&ardin& tithes %2u". >H:@:-@?E 3eut. >?:@@-@H(+ the Pharisees used to pay their tithes even of those herbs that /ere not "entioned in the la/ because of their insi&nificance. The 0ord e'posed the" because /hile they strictly fulfill the trivial+ they i&nore the i"portant+ such as: ;ustice in court "atters+ benevolence to/ards the poor and "iserable+ faithfulness to God and -is la/. *Who strain out a gnat and swallow a "amel0* D this /as a proverb in the East: concerned about trifles /hile ne&lectin& the i"portant thin&s+ the Pharisees /ere a$in to those /ho strain out a &nat that has fallen into a drin$+ but s/allo/ a /hole ca"el %naturally+ in the hyperbolic sense(+ i.e. per"it &rave sins. *1ou "leanse the outside of the "u# and dish, but inside they are full of e5tortion and selfEindulgen"e* D the out/ard cleanliness of the vessel+ /hich concerned the Pharisees+ is co"pared /ith the in/ard content of the vessel D the food+ &ained throu&h plunder and in;ustice. *irst of all+ it is necessary to care about this inner cleanliness+ so that to ac5uire the daily bread in the honest /ay. *1ou are li!e whitewashed tombs* i.e. /hite/ashed /ith li"e. Every year+ on the >Gth day of the "onth of dar+ the caves that served as burial places had their coffins /hite/ashed so that they /ould not be approached and touched by passers-by+ as that /ould D accordin& to the la/ %2u". >F:>K( D cause the unclean state for 9 days. *ro" the outside+ those /hite/ashed coffins loo$ed attractive: ;ust as the Pharisees+ /ho out/ardly see"ed ri&hteous+ but in reality /ere hypocrites and la/brea$ers. *urther the 0ord e'poses the Pharisees for buildin& to"bstones to the Prophets and adornin& "onu"ents to the ri&hteous+ /ho /ere slain by their fathers. They see"in&ly /orship the slain ri&hteous+ but in reality are /orse than their fathers %fro" /ho" they ori&inated and feel proud about it(+ because they are ready to $ill the 0ord -i"self. *&ill u#, then, the measure of your father)s guilt* D i.e. you /ill surpass the villainy of your fathers. *I send you <ro#hets...* D "eans the sendin& of the postles and their collea&ues to preach evan&elical teachin&E here+ the 0ord predicts ho/ the ,e/s /ill pursue and persecute the"+ rese"blin& their fathers that "urdered the Old Testa"ent Prophets. *$hat on you may "ome all the righteous blood*: bein& evil+ the Pharisees /ill accept the responsibility for all the ri&hteous+ /hose blood /as shed D not only $illed by the" but by their ancestors+

be&innin& /ith the blood of bel $illed by his brother )ain+ up to the blood of =echariah+ the son of Berechiah+ "urdered bet/een the te"ple and the altar. So"e sur"ise that upon the orders of $in& ,ehoash+ =echariah /as stoned to death in the yard of the 0ords house %@ )hron. @?:@:(. Thou&h that very =echariah /as called the son of ,ehoiada+ this "ay be his second na"e+ because it /as a ,e/ish custo" to have t/o na"es. So"e ancient interpreters li$e Saints Basil the Great+ Gre&ory the Theolo&ian and others+ sur"ised that he /as the father of ,ohn the Baptist. *or all the trans&ressions co""itted by the leaders of the ,e/ish people D the Pharisees and Scribes D the 0ord announces the severe sentence to ,erusale": *1our house is left to you desolate,* /hat happened AK years later+ /hen in the year 9:+ Titus *lavius /ith the 1o"an troops sub;ected ,erusale" to total destruction. The 0ord spea$s about this event /ith deep sadness+ pointin& at all -is love for the "alicious people+ a$in to a birds love for its fled&lin&s. *1ou shall see 'e no more till you say, *%lessed is He who "omes in the name of the (ord0* D This "eans the ti"e of )hrists Second )o"in&+ /hen even the unbelievers /ill be forced a&ainst their /ill to /orship -is 3ivinity.

The )ido7-s 1ite %!ar$ >@:?>-?? and 0u$e @>:>-?(. bout the 6/ido/s "ite6 that had beco"e an aphoris"+ concordantly narrate t/o Evan&elists: Saint !ar$ and Saint 0u$e. There /as a treasury+ or a lar&e collection plate+ located in the socalled 6/o"ens section6 of the te"ple /here people placed their free-/ill donations. It /as custo"ary to donate &enerously before the feast day of Pascha: everybody enterin& the te"ple placed a donation on the plate+ accordin& to his "eans and #eal. The /ealthy donated lar&e su"s+ /hile a poor /ido/ &ave t/o "ites. 6"ite6 /as the s"allest coin D e5ual to a 5uarter of one $opec$: t/o "ites e5ualed the s"allest 1o"an coin+ /hich /as called 65uadrant6. Nuadrant /as e5ual to half a $opec$ or the 5uarter of as+ and >: as /as e5ual to one denary Q it is about @: $opec$s. The 0ord stated that the poor /ido/ *has #ut in more than all*, i.e. not concernin& the su" but in co"parison /ith the others "eans. ll the others &ave fro" a surfeit that /ould not cause the" proble"s+ /hen she dedicated to God all that she had+ puttin& in the last.

About the "eco!d 'o#i!( %!at. @?:>-G>E !ar$ >A:>-A9E 0u$e @>:G-AH(. fter leavin& the te"ple+ the 0ord and -is disciples headed to the !ount of Olives. lon& the road+ -e predicted the destruction of the te"ple+ /hich occurred in the year 9:+ /hen ,erusale" /as ta$en by the 1o"ans and converted it into ruins. Then shortly after+ E"peror Tro;an obliterated the last traces of the city. In spite of the 1o"an co""ander Tituss /ish to save the te"ple as a "iracle of art+ Gods /ill /as fulfilled: because of the fla"in& torch thro/n accidentally by a 1o"an soldier the te"ple burnt do/n. "a&nificent vie/ on the ,erusale"

te"ple opened up fro" the top of the !ount of Olives+ and the disciples continued the conversation+ concernin& their future /ith the 0ord. )hrists disciples assu"ed that ,erusale" /ould stand till the end of ti"e+ and conse5uently posed t/o 5uestions to -i" as one: *$ell us, when will these things be/ nd what will be the sign of 1our "oming, and of the end of the age/* The 0ord responds+ apparently not separatin& the t/o events+ li$e they supposed that to be. In prophetic visions+ distant and i""inent events are so"eti"es seen as thou&h in one perspective+ they as if blend into one+ especially if the i""inent event serves as the representation of the follo/in& one. -ere the fact that the destruction of ,erusale" and the horrible events follo/in& it+ as the representation of those horrors that /ill occur before the end of the /orld+ and )hrists Second )o"in&+ leaves no doubt. t the sa"e ti"e+ the 0ord &ives a chance to understand clearly that -is Second )o"in& /ill not happen soon after the destruction of ,erusale". The 0ord presents the appearance of false 2christs2 as the first si&n of the co"in& of Gods ;ud&"ent day. ,oseph *lavius+ the historian+ testifies that before the fall of ,erusale"+ there really appeared "any false "essiahs-deceivers. The second sy"pto" /ill be the 0ars+ local and distant ones %6 nd you /ill hear of /ars6(. But even these /ars and natural cala"ities /ill only be the be&innin& of the co"in& a&oni#in& horrors+ /hich by their &ravity are co"pared by the 0ord /ith childbirth pains. The 0ord presents as the third si&n the severe persecutions of -is disciples and their follo/ers+ /hich are described in the Boo$ of cts and about /hat the history testifies as for e.&. 2eros persecutions and others. The very /ord 6a )hristian6 /as truly hated by the heathen+ /hich resulted in the e"er&ence of countless "artyrs for the sa$e of )hrist. *$hen many will be offended*, i.e. they /ill renounce fro" their faith in )hrist and /ill be&in to betray D to hand over their brothers for torture and death D in order to save the"selves. !any false prophets /ill appear. 3urin& the 1o"an sie&e of ,erusale"+ those false prophets pro"ised to the ,e/s the help fro" heaven. *He who endures to the end shall be saved,* D those /ho /ill endure all the cala"ities /ithout betrayin& )hrist+ and succu"bin& to the false prophets+ /ill earn eternal salvation. The fourth si&n of the Gods ,ud&"ent co"in& close /ill the preaching of the %ospel throughout the 0hole 0orld. The 2e/ Testa"ent /ill be preached 6as a /itness to all the nations+6 i.e. the 0ord /ill not co"e before the Gospel /ould be preached. This ser"on /ill then beco"e the accusin& /itness at the ;ud&"ent a&ainst those /ho after hearin& it+ did not believe. *$hen the end will "ome.6 The closest i"a&e is the destruction of ,erusale"+ althou&h all these si&ns /ill be foretellin& the co"in& of the end of the /orld and the 3read ,ud&"ent. These si&ns are co""on for the both of these events. Thus: >( The ,ud&"ent of ,erusale" arrived as the conse5uence of its ini5uities and i"poverish"ent of love /ithin its /alls %6love of "any /ill &ro/ cold6 for 6la/lessness /ill abound6(E li$e/ise+ the end of the /orld /ill arrive as the result of the ini5uities "ultiplication and di"inution of love a"on& the people+ /ho /ill for&et that they are brothers in )hristE @( ,erusale" fell only after the 0ord did everythin& to save it: it /as resounded /ith the evan&elical ser"ons: li$e/ise+ the end of the /orld /ill co"e only after all

its nations /ill hear the Evan&elic ser"on+ so that at the 3read ,ud&"ent D li$e the ,e/s D they /ould stand speechless. The 0ord then continues to enu"erate the particular si&ns that concern the very destruction of ,erusale". * bomination of desolation,* about /hich Prophet 3aniel spo$e in F:@9+ D this is about the 1o"an soldiers+ enterin& into the half-ruined te"ple /ith the banners bearin& i"a&es of the e"peror and ea&les+ /hich they /orshiped+ as idols. *&lee to the mountains,* /here there /ere "any caves and shelters to hide fro" the 1o"ans. *(et him who is on the houseto# not go down...* The rooftops /ere flat and /ere used for /al$in& or seclusion: durin& the cala"ity+ those found on the rooftops should i""ediately flee and not /aste the ti"e to &o into the house to ta$e the belon&in&s. 0i$e/ise those /or$in& in the fields should flee to the "ountains /ithout returnin& ho"e to retrieve their clothin&+ as they nor"ally /or$ed in the fields /ithout their outer &ar"ents. The historian Eusebius testifies+ that the )hristians in ,erusale"+ havin& re"e"bered that prediction of the 0ord+ really ran to Pella and the other beyond-,ordan to/ns+ /hen the 1o"ans /ere approachin&+ and thereby avoided the horrors that fell onto the besie&ed city. The 0ord persuades the" to pray so that these cala"ities do not occur /hen one cannot flee very far a/ay. On a Sabbath D accordin& to the interpretations of the Scribes+ one could not travel "ore than > "ile a/ay. *&or then there will be great tribulation>* i.e. such cala"ities that everybody /ould have perished if there had been no *"hosen* a"on& the ,e/s %those /ho believed in )hrist(+ for /hose sa$e those days 20ill #e shortened.2 -istorian ,oseph *lavius testifies that indeed+ 6all the cala"ities that had befallen on the different peoples of the /orld+ are insi&nificant co"pared to those that had been inflicted on the ,e/ish people.6 3urin& the sie&e of ,erusale" and its outlyin& areas+ "ore than a "illion ,e/s perished /ithin those boundaries. !any perished fro" starvation+ /hich /as so &reat that one "other $illed and ate her o/n infant. vast nu"ber of ,e/s /ere crucified+ thereby fulfillin& their o/n curse /hen they de"anded fro" Pilate the crucifi'ion of )hrist: *His blood is on us and on our "hildren* %!at. @9:@G(. ll those disasters /ere the fulfill"ent of the prophecies uttered by !oses %3eut. @H:?F-G9(. Titus+ /ho surrounded ,erusale"+ ori&inally /anted to force the ,e/s to surrender the city by hun&er. -o/ever+ the affairs of the E"pire de"anded his speedy return to 1o"e+ so he decided to ta$e ,erusale" by stor"+ thereby shortenin& the period of sufferin& for the besie&ed. The 0ord then proceeds ane/ /ith the speech on -is Second )o"in&. *&alse "hrists and false #ro#hets will rise and show great signs>* D this "eans the false "iracles+ /hich /ill so"eti"es "islead even the ri&hteous. ccordin& to p. Paul %@ Thes. @:F->:( and 1evelation %chap. >A(+ these si&ns /ill be perfor"ed by antichrist and his servants. The Son of Gods appearance /ill be li$e a flash of li&htnin&+ i.e. undeniably evident to everyone. )ontrary to the false "essiah %/ho /ill be hidin& in the /ilderness or in hidden 5uarters(+ the true !essiah+ in co""encin& -is ;ud&"ent over the /orld+ /ill "a$e it evident and fri&htenin& every/here /here /ill be the spiritually dead sinners D ;ust li$e ea&les &ather /here there are corpses. * fter the tribulation>* the cala"ities that had befallen ,erusale" /ill end and people /ill beco"e indifferent+ /hich is "entioned further on %!at. @?:A9-AF(. Saint 0u$e adds that

*Jerusalem will be tram#led by Gentiles until the times of the Gentiles are fulfilled,* D the lon& period of ti"e "ust pass fro" the destruction of ,erusale" to )hrists Second )o"in&+ durin& /hich %accordin& to p. Paul(+ the &reat nu"ber of heathens /ill enter )hrists )hurch+ and /ill beco"e the ne/ spiritual Israel %1o". >>:@G(. *Immediately after the tribulation of those days the sun will be dar!ened, and the moon will not give its light* D these /ords are not as definitive as those of 0u$es verse @? %about ,erusale" bein& tra"pled by heathens for a len&thy period(+ tellin& about the si&nificance of the period bet/een the destruction of ,erusale" and the end of the /orld. -o/ever+ they do let $no/ that before the end of the /orld+ the totally different days+ /hich throu&h their fri&htenin& events /ill surpass every i"a&ination+ /ill arrive. The Gree$ te't of this particular verse+ &ives the basis for the follo/in& paraphrasin&: 63o not thin$ that i""ediately after the destruction of ,erusale"+ !y )o"in& and the end of the /orld /ill follo/. 2o+ it /ill be other/ise. *or that to happen+ there /ill co"e the different days. Then the sun /ill dar$en and the "oon /ill not &ive its li&ht etc...6 Saint !atthe/ applies the /ord 6abbeya6 %then(. -o/ever+ in the -oly Scripture+ it doesnt nor"ally "ean 6i""ediately+ strai&ht a/ay+ follo/in& that6 but si"ply: 6une'pectedly+ suddenly6+ /hich is li$e it is translated in the 1ussian te't. Bishop !ichael states that so"eti"es under this ancient Prophetic /ord 6abbeya6 "any centuries "i&ht be "eant. *<owers of the heavens will be sha!en,* i.e. the /hole structure of earth /ill be sha$en. Saint 0u$e in chap. @>:@G-@K points at the characteristic features of those fri&htenin& ti"es: there /ill be despondency and confusion a"on& the nations of the /orld: the seas /ill roar /ith a&itation+ people /ill be&in to "oan fro" fear and anticipation of the arrival of cala"ities+ co"in& over the universe. *$hen the sign of the Son of 'an will a##ear in heaven* D Saint )hrysosto" considers that it /ill be the si&n of a )ross+ /hich /ill appear before the co"in& of )hrist the Savior -i"self+ ;ust as an earthly $in& is preceded by his royal heraldic banner. It /ill be that si&n+ /hich /ill force the unbelievin& ,e/s and denyin& God+ in the late and fruitless burst of repentance+ to e'clai" involuntarily: *%lessed is he that "omes in the name of the (ord0* nd seein& ho/ they had been deluded+ livin& previously in the dar$ness of disbelief+ all the unbelievers 6/ill "ourn.6 *$hey will see the Son of 'an "oming on the "louds of heaven with #ower and great glory.* On the si&nal of the "ysterious tru"pet+ all the dead /ill resurrect and be &athered by the n&els fro" all the corners of the /orld. !oses used to call the ,e/s for &atherin&s by blo/in& into silver tru"pets: this for" of convenin& beca"e a custo" and /as used by the ,e/s thereafter %0ev. @G:FE 2u". >::@E ,ud. A:@9(. This is /hy the Savior uses this descriptive for"+ fa"iliar to all the ,e/s+ to denote the act of God+ on 4hose order the n&els *will gather together His ele"t from the four winds,* i.e. fro" all the ends of the earth. The n&els /ill &ather the 6elect6 for eternal &lory+ as /ell as 6all the /or$ers of ini5uity6 for eternal sufferin&. *6ow learn this #arable from the fig tree>* ,ust as about the co"in& of Su""er it /as ;ud&ed by the branches of the fi& tree+ so is it necessary to ;ud&e about the co"in& of the end of the /orld by the si&ns of the ti"es+ /hich the 0ord had enu"erated previously. *$his generation will by no means #ass away till all these things ta!e #la"e* D the /ord 6this6 is contrasted to 6that6+ about /hich it is said further in verse AK. Indeed+ the destruction of ,erusale" too$ place durin& the 0ords conte"porary &eneration. -o/ever+ this e'pression can be related to the end of

the /orld: then+ as Saint )hrysosto" interprets+ the /ords 6this &eneration6 can be understood as 6This is the &eneration of the" that see$ hi"6 %Psal" @?:K(+ the &eneration of the believed in )hrist+ /hich despite all the horrors /ill endure till the end. *Heaven and earth will #ass away, but 'y words will by no means #ass away* D this confir"s the irrevocability of the said prophesy. -avin& /itnessed the precise fulfill"ent of the 0ords prophecy about the destruction of ,erusale"+ no one can have a doubt that the prophecy about -is Second )o"in& /ill also be fulfilled /ith e5ual accuracy. *%ut of that day and hour no one !nows,* and accordin& to Saint !ar$+ not even the Son D naturally+ as a hu"an+ not as God. ccordin& to Saint 0u$e+ ;ust as before the Great *lood durin& 2oahs ti"es+ people /ill be livin& 5uite care-freely+ and the day of )hrists Second )o"in& /ill arrive une'pectedly li$e a net+ snarin& all livin& "atter on earth %0u$e >9:@K-@9 and @>:A?:AG(. This co"parison of the last days /ith those of 2oahs ti"es is found in the Gospel of Saint !atthe/. *$hen two men will be in the field>* D these /ords sho/ ho/ s/iftly and decisively the separation bet/een the ri&hteous and the unri&hteous /ill occur+ even thou&h at the "o"ent of )hrists Second )o"in& they /ould be very close to one another+ involved in the sa"e activity+ and even if they slept in the sa"e bed %0u$e >9:A?(. *$herefore you also be ready, for the Son of 'an is "oming at an hour you do not e5#e"t* D fro" this naturally co"es out the necessity for constant vi&ilance: the 0ord desires that /e should not sleep spiritually+ should not be indifferent+ but be attentive to the si&ns of the ti"es and al/ays be ready to "eet -i" by leadin& virtuous live. Because of its une'pectedness and suddenness+ the 0ords co"in& is often co"pared to the appearance of a thief. The ensuin& parable about the faithful overseer or servant and the ne&li&ent one+ is ai"ed at su&&estin& the necessity of constant spiritual vi&ilance. This parable has an especially close relation to the cler&y and civil leaders+ /ho conse5uently "ust fear to be ne&li&ent in fulfillin& their responsibilities+ re"e"berin& that they /ill have to &ive an account of their actions. The &arable about the 10 6ir(i!s %!at. @G:A>-?K(. In this parable+ the Second )o"in& of )hrist is portrayed as the arrival of the bride&roo" at the brides house. The arrival of the bride&roo"+ acco"panied by 6friends of the bride&roo"6 %,ohn A:@FE !at. F:>G(+ /as celebrated very triu"phantly. -e /as "et by people /ith li&hted la"ps in their hands+ and as he "i&ht be late+ they had to have a supply of oil in case the la"ps oil /ould run out before his late arrival. 8sin& this e'a"ple that /as /ell $no/n in the East+ the 0ord co"pares the /aitin& for -is Second )o"in& /ith that of the bride&roo"+ /ho /as to be "et by >: vir&ins /ith li&hted la"ps in their hands. *ive of the" /ere *wise*, i.e. far-seein& and carried e'tra oil+ /hile the other five /ere *foolish*, i.e. not very reasonable+ and didnt ta$e any spare oil /ith the"+ so their la"ps oil started to run out and the li&ht fade. 4hile they /ere a/ay purchasin& "ore oil+ the bride&roo" arrived and the doors of the /eddin&-hall /ere loc$ed+ and they /ere not allo/ed by the bride&roo" to participate in the /eddin& feast. The 6/ise6 vir&ins represent all the true )hristians that are al/ays ready to "eet the 0ord+ and that have /ith their sincere faith+ &ood /or$s %oil(E /hile the 6foolish6 vir&ins represent the

)hristians by na"e only+ /ho are indifferent and lac$ virtues. Such /ill not attend the /eddin& feast+ i.e. the -eavenly 7in&do"+ because the 0ord said: *6ot everyone who says to 'e, ?(ord, (ord,) shall enter the 8ingdom of Heaven* %!at. 9:@>(. The last /ords of the parable: *Wat"h, therefore>* %Therefore+ be alert( a&ain indicate the necessity for constant spiritual vi&ilance in order to "eet the 0ord+ as the day and hour of -is co"in& is hidden fro" us. About the Fi!al ,ud(#e!t %!at.@G:A>-?K(. The full picture of the 3read ,ud&"ent over the /hole hu"anity+ + is dra/n only by Evan&elist !atthe/ throu&h the /ords of the 0ord ,esus )hrist -i"self+ in connection /ith the 0ords ser"ons on the necessity of continuous spiritual vi&ilance and readiness to "eet -is Second )o"in&. The description of the 3read ,ud&"ent is preceded by the parable about talents %!at. @G:>?-A:(+ very si"ilar to the parable about the ten minas+ narrated by Saint 0u$e %>F:>>->H(. The idea of this parable is that everyone /ill have to &ive the ans/er to God at the 3read ,ud&"ent 3ay ho/ he utili#ed his God-&iven abilities D both natural and &race-endo/ed D and /hat &ood he achieved /ith their help. The 0ord co""ences -is narrative about the 3read ,ud&"ent by co"parin& -is Second )o"in& /ith the triu"phant entrances of earthly $in&s 6in their &lory.6 *He will sit on the throne of His glory6 D that "eans that the 0ord /ill appear as the 7in& and ,ud&e of the universe. -e /ill be acco"panied by *all the holy ngels,* and /ill be "et by all the people that /ould alive at the ti"e of -is co"in&+ as /ell as by those+ /ho ever lived on the earth. Before )hrists co"in&+ there /ill be the universal resurrection. !oreover+ those resurrected /ill be in the 6spiritual6 bodies+ /hile those that are alive /ill chan&e instantly %> )or. >G:@G-G?(. *He will se#arate them one from another, as a she#herd divides his shee# from the goats,* D the sheep represent the ri&hteous+ because they serve as an e'a"ple of innocence and si"plicity %,ohn >::9->?E Psal" >:::A and Psal" 9?:>(+ /hile the &oats D the conde"ned+ as they serve as an e'a"ple of evil "oral 5ualities %E#e$. A?:>9( and they produce no fruit D no /ool+ no "il$+ no la"bs D that /hat all sheep produce. The sheep /ill be placed on 6-is ri&ht hand+6 because the ri&ht side /as al/ays re&arded as an honored position+ appointed only to the very close people+ /hile the 6&oats6 /ill be placed on the left less honored side+ in this instance+ bein& the place for the conde"ned. *Come, you blessed of 'y &ather, inherit the 8ingdom #re#ared for you from the foundation of the world* D those )hristians that have been /orthy of receivin& God the *athers blessin&+ often are called in the 2e/ Testa"ent as the inheritors of the pro"ised blessin&s+ the true children of God+ to /ho" belon& the blessin&s that have been prepared for the" by God %1o". H:>9E Gal. ?:K-9E -eb. >:>?(. God at the very be&innin& had foreseen the /or$s that /ill be done. That is /hy at the very be&innin&+ -e had deter"ined the appropriate reco"pense for those /or$s: for the &ood /or$s D the 7in&do" of -eaven+ /hile for the evil /or$s D tortures. s /e can see fro" this portrayal of the 3read ,ud&"ent+ the ri&hteous /ill inherit the 7in&do" of -eaven for their /or$s of love and "ercy to their nei&hbors. *aith is not "entioned because it is supposed to e'ist by the actual acts of love the"selves+ /hich are the fruits of love %,ohn >A:AGE > )or. >A:>(. 0i$e/ise+ prayer and other deeds of faith are not "entioned+ because /ithout the"+ there is no true love for ones nei&hbor or the sincere+

non-hypocritical /or$s of "ercy. There are "entioned only the /or$s of "ercy+ because they attest to true faith and piety of a )hristian %see ,a"es @:>?-@KE > ,ohn A:>G->H+ ?:@:-@>(. The reply fro" the ri&hteous testifies of their hu"ility and reali#ation of their un/orthiness. This is the la/ of "oral self-i"prove"ent: the "ore a person i"proves+ the "ore he reali#es the insi&nificance of his achieve"ents. The 0ord calls -is follo/ers 6!y brothers+6 as close and related to -i" in spirit+ in disposition+ in sufferin&E -e calls the" 6the least+6 because they are hu"bled+ because they are poor+ outcasts. *.e#art from 'e, you "ursed* D cursed+ "eanin& deprived of blessin&s. They are conde"ned *into the everlasting fire #re#ared for the devil and his angels* D here+ the fire represents the hi&hest de&ree of tortures+ as the death by burnin& /ith the fire is the cruelest for" of punish"ent. This e'a"ple is ta$en fro" the fire in the valley of Geno"es+ to the south/est of ,erusale"+ /here durin& the ,e/s di&ression fro" the true faith+ /ere brou&ht the sacrifices to !oloch. 0ater+ it /as used to du"p /aste and corpses of the e'ecuted+ and in order to purify the area+ there /as a constant fire burnin&. This is ho/ the area &ot its na"e as the valley of fire+ /hich be&an to serve as an e'a"ple of eternal tortures for the sinner. The eternal tortures /ere specifically allotted to the rebellin& a&ainst God spirits. -o/ever+ as the sinners beco"e the participants in that evil+ /hich the devil and his an&els so/+ they too are sentenced for the tortures. * nd these will go away into everlasting #unishment* D the tortures for the sinners+ /hich contrary to the teachin&s of so"e false prophets+ /ill have no end as they voluntarily re;ected Gods love. s "any sur"ise+ these tortures /ill consist of the terrible pan&s of conscience+ /hich /ill re"ain fruitless. So"e of its traces are already e'perienced in this life+ such is+ for e'a"ple+ the state of perpetual "elancholy. So &reat /ill be the bliss of the ri&hteous+ be&innin& so"eti"es here on the earth.

Great )ed!esday
The 5i(h &riests- :ecisio! to =ill 'hrist %!at. @K:>->KE !ar$ >?:>->>E 0u$e @@:>-K( -avin& finished the above ser"ons to -is disciples+ the 0ord predicted the fast approach of the hour of -is sufferin&s on the cross throu&h the /ords narrated only by Evan&elist !atthe/: *1ou !now that after two days is the <assover, and the Son of 'an will be delivered u# to be "ru"ified.* The feast of the Passover be&an on the evenin& of the >?Th of 2isan+ /hich fell on a *riday that year %see ,ohn >F:>?(: /e can conclude fro" this+ that those /ords /ere pronounced either on a Tuesday ni&ht or on 4ednesday. Passover /as the &reatest and "ost triu"phant feast a"on& the ,e/s. It /as celebrated in the "e"ory of the liberation of ,e/s fro" the E&yptian bonda&e. The /ord 6Pascha6 itself is a derivative fro" the ,e/ish 6peisah+6 /hich "eans: 6a passa&e6+ 6"ercy6 in "e"ory of that "o"ent+ /hen after $illin& the E&yptian first-born+ the n&el seein& the blood of a sacrificial

la"b upon the door ;a"bs and cross-bea"s of the ,e/ish houses passed by+ thereby sparin& the ,e/ish first-born %E'od. )hap. >@(. To&ether /ith the feast day of 68nleavened Bread6 /hich be&an on the second day of the Passover+ the Passover itself /as celebrated for H days D fro" the evenin& of the >?th up to the @>st of the "onth of 2isan+ /hich corresponds to the end of our !arch and the be&innin& of pril. On the >:th day of 2isan+ the heads of fa"ilies had to select a one-year-old la"b+ free of any defects. Then on the >?th day+ it /as prepared accordin& to established practice+ sacrificed in the courtyard of the sanctuary and ba$ed. 3urin& the Passover celebrations+ in the "e"ory of the ori&inal s"earin& of door;a"bs and crossbea"s /ith blood+ the sacrificial table /as sprin$led /ith the blood of the slau&htered la"b. Thats /hy the la"b /as sacrificed near the tabernacle+ and then /ithin the te"ple. The ba$ed la"b /as eaten in its entirety+ /ithout leavin& the bones or veins D /ith the unleavened bread and bitter &reens. The eatin& co""enced precisely at the sunset+ on the >?th of 2isan. Before anythin& else+ everybody approached the chalice filled /ith /atered-do/n /ine: after praisin& God+ the head of the fa"ily dran$ fro" it+ follo/ed in turn by everybody that /as present. This /as called the first cup. Everybody then /ashed their hands and than$ed God. They then co""enced to taste the Pascal la"b+ to&ether /ith the unleavened bread+ bitter &reens and thic$ sauce+ "ade of dates+ fi&s+ &rapes and vine&ar. t the sa"e ti"e they pronounced the /ords of praise+ after /hat the servin& plates /ere ta$en a/ay and another chalice of /atered-do/n /ine /as brou&ht in. The servin& plates /ere re"oved in order to arouse interest a"on& the children+ pro"ptin& the" to as$ 5uestions that /ould receive a detailed narrative about the feast day history %E'od. >@:@K-@9(. The head of the fa"ily told the story of the ,e/ish bonda&e in E&ypt+ their liberation and the establish"ent of the feast day D the Passover D to co""e"orate that event. 4hen the servin& dishes /ere brou&ht in a&ain+ he /ould pronounce: *$his @ <as"ha, is eaten in memory of the (ord s#aring our homes in Dgy#t*: raisin& the bread and the bitter &reens+ he e'plained that the first re"ind the" of the haste of their fli&ht fro" E&ypt+ /hile the second D the bitterness of their E&yptian bonda&e. *ollo/in& that+ they san& the first part of the so-called 'allelu/ah+ na"ely Psal"s >>:->>?+ said the short prayers and once a&ain dran$ /ine fro" the chalice+ /hich /as called the second chalice. They a&ain /ashed their hands and ate the la"b+ bitter &reens and bread. The la"b had to be totally consu"ed before the ne't day. Then they a&ain /ashed their hands and dran$ fro" the third chalice D called the chalice of #enediction+ because drin$in& fro" it+ the head of the fa"ily uttered a special prayer of praise to God for -is e'ceptional &race. In conclusion+ the fourth chalice& called 2gallel2& /as drun$ because follo/in& that+ the second part of -allelu;ah %Psal"s >>G->>H( /as sun&. The co""on belief a"on& the litur&ists is that this paschal supper laid the foundation for our )hristian Eucharist D the "ystery of )o""union. The /ords: *after two days is the <assover, and the Son of 'an will be delivered u# to be "ru"ified,* sho/s the 3ivine prevision of the 0ord. -e $ne/ the day of -is death+ despite -is ene"ies statin&: *not during the feast, lest there be an u#roar among the #eo#le.* 0ater+ all the three forecasters relate about the "eetin& of the hi&h priests and ,e/ish elders about the destruction of ,esus. *earin& to a&itate the people /ho "i&ht intervene for the 0ord+ they decided to ta$e -i" cunnin&ly and 5uietly a/ay fro" the people+ after the feast day. Possessed by fren#ied ra&e and findin& the betrayer+ they decided not to /ait for the end of the feast period. Saint !atthe/ narrates that this "eetin& too$ place in the house of the hi&h priest

)aiaphas+ in his courtyard. The courtyards in the East /ere found inside of the buildin& and often served as the "eetin& places. The first na"e of )aiaphas /as ,oseph+ /hile )aiaphas /as his nic$-na"e of the fa"ily na"e. -e /as the son-in-la/ of the for"er hi&h priest nna or nnanas+ /ho /as replaced by the order of the 1o"an pro-consul. *urther+ the first t/o Evan&elists+ Saints !atthe/ and !ar$+ narrate about the anoint"ent of the 0ord by a certain /o"an in the house of Si"on the leper. The )hurch tradition differentiates this anoint"ent to that perfor"ed by !ary+ the sister of resurrected 0a#arus+ occurred K days before the Passover and before the 0ords entry to ,erusale". Si"on /as called the leper+ because apparently the 0ord had healed hi" of leprosy. ccordin& to the )hurch tradition %represented in a very "ovin& /ay in the church service follo/in& Great 4ednesday(+ the /o"an that approached the 0ord /ith the intention of anointin& -i" /ith e'pensive oil+ /as a repentin& sinner. She brou&ht the myrrh in an alabaster container. The "yrrh /as the aro"atic li5uid+ "ade of oil and scented additives D usually+ the oil /as the finest olive oil+ co"bined /ith fra&rant resins li$e nard or )o""iphora &u" and various flo/ers. labaster is the type of "arble+ $no/n for its li&htness+ transparency and beauty. .ases+ urns+ perfu"in&-pans and containers for preservin& the aro"atic substances /ere "ade fro" this "arble. In the East+ the anoint"ent /ith oil /as used not only in the hi&hest sense+ li$e anointin& the $in&s and hi&h priests+ but /ithin the ordinary life by the people of /ealth and fa"e for deli&ht. The "yrrh /as applied to the head+ forehead+ face+ beard+ clothin& %Psal" @A:GE >AA:@E Eccl. F:H and others(+ and as a si&n of e'ceptional respect D to the feet. *%ut there were some who were indignant among themselves, and said, *Why was this fragrant oil wasted/* D not $no/in& the thou&hts and profound feelin&s of reverence in the /o"ansinner+ and bein& a/are of the 0ords intolerance to/ards e'trava&ance+ /ho put "ercy and benefaction above all else+ the disciples conde"ned her act. -o/ever+ in that case they /ere "ista$en. The 0ord ;ustified her actions as co"in& fro" /ar" faith and sincere contrition. *&or you have the #oor with you always* and you can al/ays sho/ benevolence to/ards the": *%ut 'e you do not have always* D this /as the concealed indication about -is death. part+ the 0ord &ives a special sy"bolic "eanin& to this action9 *She has "ome beforehand to anoint 'y body for burial* D as this /as an ancient practice to anoint the bodies of the dead /ith aro"atics. s a re/ard for her action+ the 0ord foretells the perpetual co""e"oration of her deed a"on& the )hristians. nd /e see this D the narration about it is not only recorded in the Gospel+ but also included in our )hurch Service: follo/in& Great 4ednesday+ our )hurch &lorifies this /o"ans action+ dra/in& the parallel bet/een that and ,udas betrayal+ /hich occurred later on the sa"e day+ soon after that case. *$hen one of the twelve "alled Judas Is"ariot went to the "hief #riests and said, ?What are you willing to give me if I deliver Him to you/* D 6Then6 D this e'presses not only the conse5uential events+ but also the inner+ lo&ical connection. ,udas e'pected earthly &ifts+ /orldly riches and do"inion fro" ,esus )hrist: his avarice /as losin& patience in seein& the Teachers total non-covetousness. ccordin& to Evan&elist ,ohn %,ohn >@:K(+ he be&an to re/ard hi"self fro" the treasury bo'+ secretly appropriatin& the put into the bo' donations. The incident in the house of Si"on the leper finally "ade hi" understand that it /as futile to e'pect enrich"ent fro" the Teacher of voluntary poverty and self-abase"ent. The annoyance /ith the 0ord+ 4ho

as he thou&ht+ deceived his e'pectations and a desire to utili#e any situation for personal &ain+ "ade hi" a betrayer. 7no/in& of the Sanhedrins decision to sei#e the 0ord+ he approached the hi&h priests in order to offer his services for "oney D to betray the 0ord in an isolated place+ a/ay fro" people. *What are you willing to give me/* D These /ords indicate his annoyance and rancor to/ards his Teacher+ /ho" he decided to betray /ithout ar&uin& about the price. Thats /hy they no"inated a paltry su" D the price of a /hite slave D *thirty #ie"es of silver*, i.e. A: silver coins+ socalled *blessed she!els*, the appro'i"ate value of each bein& H: $opec$s+ "a$in& in totality @? silver rubles. pparently+ this su" /as offered to sho/ their conte"pt to the 0ord ,esus )hrist+ ta$in& into account the stin&iness and &reed of the betrayer that /ould not start bar&ainin&. nd indeed+ ,udas /as very co"pliant+ not de"andin& "ore+ and 6from that time he sought o##ortunity to betray him*, thee opportunity /hen the 0ord /as alone+ /ithout "any people that usually surrounded -i". The no"inated su" fulfilled =achariahs prophecy %>>:>@->A( about the A: silver pieces+ /ith /hich the un&rateful people evaluated the fatherly care of ,ehovah about the".

Great Thursday
The 1ystical "upper %!at. @K:>9-@F+ !ar$ >?:>@-@GE 0u$e @@:9-AH and ,ohn >A->9(

*ll the four Evan&elists narrate about the 0ords !ystical Supper /ith -is disciples D on the
eve of -is cruciferous sufferin&s+ but not all report the circu"stances of this supper /ith e5ual detail. part fro" that+ the e'pressions used by the first three Evan&elists about the day+ /hen the !ystical Supper happened+ appear so"e/hat contradict to those applied by the fourth Evan&elist+ Saint ,ohn. The only thin& of absolute certainty is that the 0ast Supper too$ place on the fifth day of the /ee$+ i.e. accordin& to our calendar+ Thursday. 0i$e/ise it is clear that the 0ord /as conde"ned and crucified on the si'th day of the /ee$ D riday+ re"ained in the to"b on the seventh day of the /ee$ D Saturday+ and resurrected fro" the dead on the first day of the /ee$. -o/ever+ /hat brin&s out the difference in opinion is the relation of the 0ast Supper to the celebrated then ,e/ish Passover+ i.e. /as the 0ast Supper on the >?th of 2isan in the evenin& of the ,e/ish Passover+ or /as it on the >Ath of 2isan+ i.e. on the eve of the Passover celebrationI These confusions re&ardin& the 0ast Supper day+ are born fro" the follo/in& indications of the Evan&elists: !at. @K:>9 *6ow on the first day of the &east of Anleavened %read>* !ar$ >?:>@ *6ow on the first day of Anleavened %read, when they !illed the <assover lamb>* 0u$e @@:9 *$hen "ame the .ay of Anleavened %read>*

,ohn >A:> *6ow before the &east of the <assover>* The Passover be&an on the evenin& of the >?th 2isan and conse5uently+ if to ta$e to the strict+ biblical /ord usa&e+ 6the first 3ay of the 8nleavened Bread feast6 can only be the day after it+ i.e. the >Gth of 2isan. pparently+ the first three Evan&elists didnt ta$e to the strict+ biblical phraseolo&y+ but to the everyday+ conversational one. Thats /hy it /as possible to call 6the first 3ay of the *east of 8nleavened Bread+6 not the >Gth of 2isan+ /hich falls on the day after the parta$in& of the Pascha+ not even the >?th %/hen the Pascha is eaten(+ but the >Ath D the day before the Passover D as it is clearly indicated by Evan&elist ,ohn+ statin& that the 0ast Supper /as 2#efore the east of the !assover2. !oreover+ Saint ,ohn has other testi"onies that the ,e/ish Passover be&an only on *riday evenin&+ /hen the 0ord /as crucified: ,ohn >H:@H+ D those leadin& ,esus to Pilate didnt enter the Praetoriu"+ *lest they should be defiled, but that they may eat the <assover,* and ,ohn >F:A> D the ,e/s hurried to brea$ the $nees of those crucified+ so as not to leave the bodies on the crosses on Saturday+ *for that Sabbath was a great day,* i.e. Saturday coincided /ith the first day of the Passover and conse5uently+ the Pascha /as eaten on the eve+ on *riday+ after the 0ord /as crucified. There appears a 5uestionD /hy did )hrist perfor" the ,e/ish Passover one day earlier than it /as re5uired+ %/hich -e undoubtedly perfor"ed on the day at the !ystical Supper(+ even thou&h the postles do not describe it in detail+ because their "ain attention /as focused on establishin& the 2e/ Testa"ent Pascha+ the -oly )o""union of )hrists *lesh and Blood. The basic assu"ption is that because the evenin& of the >?th of 2isan that year /as the be&innin& of the Sabbaths rest %Saturday /as approachin&(+ so the Passover la"b /as slain on the evenin& of the >Ath. This coincides /ith Saint !ar$s denotation: *When they !illed the <assover lamb* and /ith Saint 0u$es: *When the <assover must be !illed6 Besides+ it /as $no/n that after the Babylonian bonda&e+ the ,e/s D especially the Galileans D be&an to celebrate even those days+ precedin& the approachin& of the feast day and in particular+ for the Galileans that arrived at ,erusale"+ the la"b /as al/ays slain one day earlier+ i.e. on the >Ath instead of the >?th. This /as the &reat relief to the te"ple /or$ers+ to /ho" slau&hterin& @GK+::: la"bs in one day of the >?th of 2isan /ould have been too burdenso"e. *inally+ it is assu"ed that the 0ord perfor"ed the Passover one day earlier %as -e $ne/ that the follo/in& day -e /ould fall into the hands of the ,e/s and be crucified(+ so that the Sacrifice on the )ross D sy"boli#ed by the Paschal la"bs D /ould be brou&ht the sa"e day and hour /hen the Passover la"bs /ere slain. In any case+ /e $no/ that the ai" of Saint ,ohn /as to co"plete the narratives of the first three Evan&elists. Therefore+ /e "ust accept his indisputable indication that the 0ast Supper too$ place before the Passover feast ca"e+ i.e. not on the >?th but on the >Ath of 2isan. The actual preparation for the 0ast Supper /as 5uite "iraculous. The 0ord sent t/o disciples fro" Bethany to ,erusale"+ tellin& the" that they /ould "eet the person carryin& a /ater urn. They /ere to follo/ hi" into /hatever house he entered+ and tell its o/ner: *$he $ea"her says, ?'y time is at hand.* I cannot postpone the celebration of the Passover+ and today *will !ee# the <assover at your house with 'y dis"i#les.* ccordin& to Saint 0u$e+ Peter and ,ohn+ the disciples /ent forth and everythin& happened ;ust as the 0ord said. The o/ner of the house &ave the" a large, #re#ared "hamber /here they prepared the Pascha. The 0ords all-$no/in& po/er

beca"e evident in all these events. 4ith that+ in the vie/ of the ti"e co"in& close /hen the &reat and final events of -is earthly life had to ta$e place+ the 0ords /ords indicate the sense of haste. Saint ,ohn be&ins his narrative about the Supper in a "ovin& /ay: *6ow before the &east of the <assover, when Jesus !new that His hour had "ome that He should de#art from this world to the &ather, having loved His own who were in the world, He loved them to the end* D here+ the 3ivinity and hu"anity of )hrist are bein& united: as God+ -e $no/s of the nearness of -is hour and approaches it -i"selfE as a hu"an+ -e hu"anly &rieves over -is forthco"in& physical separation fro" -is disciples+ and this creates the surplus of love to/ards the". nd this love of -is 6till the end6 the 0ord revealed in everythin& that /as said and done durin& the !ystical Supper. Saint 0u$e states that the 0ord be&an the supper /ith the follo/in& /ords: *With fervent desire I have desired to eat this <assover with you before I suffer, for I say to you, I will no longer eat of it until it is fulfilled in the 8ingdom of Heaven.* This /as the last Paschal supper that the 0ord could celebrate /ith -is disciples in -is earthly lifeE instead of that le&ally sanctioned Passover+ -e then intended to establish the &enuine Pascha D the !ystical Supper of -is *lesh and Blood+ the "ystery of the Eucharist. That /as the last Old Testa"ent Passover for all -is follo/ers: fro" that "o"ent on+ they /ould have -oly )o""union of -is *lesh and Blood until they enter into the closest and "ost sincere co""union /ith -i" in the ne't blessed life D *in the day without night of His !ingdom*, as it is sun& in one of the Troparions of the Paschal canon. The closeness of co""union of all the true )hristians /ith )hrist in that future life can be partly co"pared to that closeness /hich the 0ord had /ith -is disciples at the !ystical Supper. )onse5uently+ the "eanin& of the above "entioned /ords of the 0ord is: 6Such Passover as /e are perfor"in& today /ill not be repeated a&ain until in the ne't life+ in the triu"phant )hurch+ it /ill be perfor"ed in its co"plete and final "easure6. ccordin& to Saint 0u$e+ i""ediately after and follo/in& the Old Testa"ent ritual+ the 0ord &ave -is disciples a chalice /ith /ine to drin$+ sayin&: *I will not drin! the fruit of the vine until the 8ingdom of God "omes* and accordin& to Saint !ar$+ *when I drin! it new in the 8ingdom of God.* The )hurch teaches us about /hat ne/ /ine is that /hen it sin&s on the day of )hrists 1esurrection: *Come to the birth of the new wine and 2oin in the .ivine 2oy of Christ)s 8ingdom.* -ence+ as /ine is the sy"bol of ;oy and happiness+ the ne/ &rape harvest+ the ne/ /ine+ is the 3ivine ;oy of )hrists $in&do". It "ust be assu"ed that after those /ords of )hrist+ the Passover viands /ere consu"ed /ith the usual prayers and rituals+ /hich the Evan&elists re&arded as superfluous to spea$ of. Their tas$ /as to denote the co"pletely ne/ )hristian Passover established by the 0ord D the !ystery of the Eucharist. This 2e/ Testa"ent supper be&an /ith /ashin& the feet.

The )ashi!( o* the Feet %,ohn >A:@-@:(. There /as a custo" to have the feet /ashed before the supper+ and that /as done by a servant. -o/ever this custo" /as not al/ays carried out %0u$e 9:??(E evidently+ this /as not fulfilled in

)hrists s"all co""unity+ because the 0ord -i"self "eant to sho/ -is disciples the e'a"ple of hu"ility and selfless love. Saint 0u$e tells that durin& the supper+ an ar&u"ent bet/een the disciples about /ho a"on& the" /as the senior+ too$ place. pparently that ar&u"ent beca"e the cause to sho/ the disciples the visual e'a"ple of hu"ility and "utual love+ by /ashin& their feet. This /ashin& of the feet is described in detail by Evan&elist ,ohn alone D /ho usually co"pletes the narratives of the other Evan&elists. *Jesus, !nowing that the &ather had given all things into His hands, and that He had "ome from God and was going to God,* D the "eanin& of these /ords is such: -u"an God /as allo/ed by *ather God to utili#e all "eans that -e "i&ht find useful in order to save people D thats the reason /hy no/ -e perfor"s such an unusual tas$+ /hich does not coincide /ith the hu"an notions. The 0ord stands up+ re"oves -is outer &ar"ent so that it /ont be in the /ay+ only /ith -is tunic left. Then -e ties a to/el around -is /aist li$e a servant+ -e fills a /ash basin /ith /ater and co""ences to /ash the feet of -is disciples+ dryin& the" /ith the to/el+ /ith /hich -e /as tied around. This /as a silent yet de"onstrative behest of the departin& Teacher to -is disciples D the behest of humility and mutual service+ /ithout any superiority of one before another. 4hat a po/erful refutation of the false 1o"an-catholic teachin& about the supre"acy of Saint postle Peter above all the other postles+ and built on that false do&"a about the Popes pri"acy in the )hurch. 6Then -e ca"e to Si"on PeterP6 it can be seen fro" this phrase that Si"on /as not the first one that -e approached+ and that evidently he /as reclinin& a/ay fro" the 0ord %co"p. verse @?(. Peter /as astounded by the 0ords actions and found the" inco"patible /ith -is hi&h "eritE that /as /hy for the second ti"e in his life+ he contradicted )hrist %!at >K:@@(: *1ou shall never wash my feet0* Because of this declaration+ he heard the fri&htenin& threat D if he persisted in bein& disobedient up to the end and placin& his "ind instead of )hrists+ then he /ill have no 6part6 /ith )hrist+ i.e. he /ill be e'co""unicated fro" )hrists co"pany. Scared of that threat and infla"ed /ith love for his 3ivine Teacher+ Peter offers: 6/ash not "y feet only+ but also "y hands and "y head+6 i.e. e'presses as thou&h readiness to obey -is 0ord even "ore than others+ /ho only have their feet /ashed. 6-o/ in this personal feature in characteri#ed Si"on Peter6+ says Bishop !ichael+ 6/ho decides to &o to the 0ord on the /aves and then cries out D I sin$+ /ho stri$es the servant of the hi&h priests /ith his s/ord and then runs a/ay+ /ho penetrates into the courtyard /here the 0ord /as ;ud&ed+ there repudiates -i" and leaves /ith bitter tears6. In -is ans/er to Peter+ the 0ord reveals the hi&h purpose of -is actions and at the sa"e ti"e as thou&h consoles hi" after the threat+ e'pressed to hi". *1ou are not all "lean* D is the distinct hint about traitor ,udas. -avin& finished /ashin& their feet+ the 0ord e'plained -is intention to -is disciples+ instructin& the" that they too should serve one another /ith love+ not re&ardin& any effort as bein& de"eanin& and not boastin& one in front of another. The $ord A!!ou!ces o* the Betrayer %!at. @K:@>-@GE !ar$ >?:>H-@>E 0u$e @@:@>-@A and ,ohn >A:@>-A:(. Bein& the closest to the 0ord at the 0ast Supper+ havin& rested his head On )hrists boso" as narrated by hi"+ Saint ,ohn &ives the "ost detailed description of the 0ords e'posure of -is betrayer. -avin& /ashed the feet of -is disciples and &iven the" the edification about it+ the

0ord /as 2trou#led in spirit2 fro" the $no/led&e that in those sole"n hours+ /hen -e /as preparin& to establish the &reat "ystery of )o""union of -is *lesh and Blood and &ive the disciples -is last directives+ -is betrayer /as in their "idst. Of course+ "aybe in order to arouse repentance /ithin ,udas about that planned by hi" terrible cri"e /hen the 0ord e'clai"ed: *'ost assuredly, I say to you, one of you will betray 'e*. Nuite understandably+ those /ords provo$ed uproar a"on& the disciples: it produced the feelin& of profound sorro/ because their Beloved Teacher /ould find betrayal a"on& the". ccordin& to Saint !ar$+ *they began to be sorrowful*, /hile accordin& to Saint !atthe/+ 6they /ere e'ceedin&ly sorro/ful.6 )learly reali#in& the profound decline of hu"an nature+ they all+ as thou&h havin& no reliance upon the"selves+ as$: *(ord, is it I/* and e'chan&e &lances+ accordin& to Saint ,ohn+ perple'ed about /ho" the 0ord "eant. ccordin& to Saint !atthe/+ ,udas as /ell as$ed *,abbi, is it I/* and the 0ord 5uietly ans/ered hi": *1ou have said it*, tryin& for the last ti"e to arouse repentance in hi"+ even thou&h it /as fruitless. *6ow there was leaning on Jesus) bosom one of His dis"i#les, whom Jesus loved* Q so narrates the beloved disciple of )hrist+ ,ohn the Theolo&ian+ not na"in& hi"self because of his hu"ility. )usto"arily+ the face and chest of those reclinin& at the refectory faced the table+ the left elbo/ rested on a pillo/ /hile the ri&ht ar" /as free to reach out to/ards the food. The le&s /ere lyin& at an an&le+ a/ay fro" the table so that the ne't person /ould be not at the feet of the first person+ but close to his chest. It /as precisely that /ay that ,ohn had his head close to )hrists chest D in other /ords+ his head /as restin& on )hrists chest. Ta$in& advanta&e of this+ Saint Peter "ade a si&n to Saint ,ohn to as$ the 0ord about the betrayer. That sho/s that Peter /asnt that close to the 0ord and in the ter"s of the conte"porary to the" custo"s+ didnt occupy the place ne't to the 0ord D contrary to the 1o"an-catholic false teachin& about Peters pri"acy(. 4ith especial te"erity+ /ith /hich could dare to spea$ only the beloved disciple ,ohn+ he dre/ very near to the 0ords chest and softly as$ed: *(ord, who is it/* nd the 0ord ans/ered: *It is he to whom I shall give a #ie"e of bread when I have di##ed it>.He gave it to Judas Is"ariot.* t the Passover supper+ the bread /as usually dipped in a sauce of dates and fi&s. So"eti"es+ the head of the fa"ily distributed such pieces of bread as a si&n of his special affection. nd of course throu&h this act the 0ord once a&ain /anted to a/a$en the feelin& of repentance in ,udas. This /as evident only to ,ohn. s the first three Evan&elists narrate+ the 0ord told the other postles about the betrayer only in &eneral ter"s: *$he hand of 'y betrayer is with 'e on the table.* *Woe to that man by whom the Son of 'an is betrayed* D here+ the 0ord focuses attention on the "iserable lot of the betrayer+ and not on the hideousness of the act+ and e'presses &rief about hi". 6-o/ever+ so"e /ill say+6 says Saint )hrysosto": 6If it is /ritten that )hrist /ill suffer li$e this+ then /hy ,udas is conde"nedI -e only fulfilled /hat /as /ritten. -o/ever+ he didnt do that /ith that thou&ht but throu&h "alice. If one doesnt loo$ at the intention+ then the devil can be released fro" bla"e. But no+ no. The one and the other deserve countless tortures+ even thou&h the /hole /orld /ould be saved. Because it /asnt ,udass betrayal that &ave us salvation+ but )hrists /isdo" and -is &reat plan that converted the evil acts of others to our benefit. Then /hat+ one "i&ht as$+ if ,udas didnt betray )hrist+ /ouldnt -e be betrayed by so"eone elseI If everyone /as ri&hteous+ then there /ould be no fulfill"ent in the for"ation of our salvation D let it not be so D because the 4ise One -i"self $ne/ ho/ to arran&e our salvation+ even if there /as no betrayal. -is 4isdo" is &reat and inco"prehensible. Thats /hy ,esus calls hi" a /retched "an6. In &ivin& ,udas a piece of bread+

the 0ord /anted to arouse repentance in Iscariot+ but /ith his &loo"y soul happened the absolutely opposite thin&: *6ow after the #ie"e of bread, satan entered him.* 3espite the 0ords &esture and /ords of /arnin&+ callin& hi" to/ards repentance+ ,udas D as it happens /ith the souls that are deeply polluted /ith evil D beca"e "ore e"bittered a&ainst the 0ord. 1eadin& the hearts+ the 0ord sa/ /hat /as happenin& in ,udass soul. 2ot /antin& to e'pose that openly before all the disciples D in case they "i&ht decide to ta$e forceful "easures a&ainst ,udas D and not to raise any useless thou&hts of i"pedin& the 3ivine predeter"ination+ the 0ord uttered the /ords to ,udas+ /hich he alone /ould understand: *What you do, do =ui"!ly* D 64hatever you have decided upon+ do it 5uic$ly6 D is the 0ords authoritative order+ ea&er to reali#e Gods /ill as soon as possible and to fulfill -is act as the toner of "an$ind. t the sa"e ti"e+ the plausible e'cuse /ould liberate the &roup of disciples fro" the presence of ,udasE establish the &reat "ystery of the Eucharist 0ithout his un/orthy participation+ and &ive the disciples final+ partin& edification. Saint ,ohn confir"s that no one understood those /ords+ includin& ,ohn hi"self+ not suspectin& the betrayal to occur that very ni&ht. Everyone thou&ht that the 0ord /as &ivin& instructions to ,udas about purchasin& all that /as necessary for the feast-day. This is the fresh proof that the feast-day had not yet arrived and conse5uently+ the 0ast Supper /as perfor"ed on the eve of the ,e/ish Passover+ >Ath of 2isan. It /ould have been i"possible to purchase anythin& on the evenin& of the feast-day itself+ and it /ould not have been possible to find be&&ars to help the"+ because that ni&ht+ everyone D the rich and poor D did not co"e out of their ho"es+ celebratin& the Passover accordin& to the la/. Blessed Theothylactus as if supposes that /ith the /ords * nd it was night* the Evan&elist "i&ht have had in "ind the "ental ni&ht+ that spiritual &loo" that finally covered the &loo"ed /ith covetousness soul of ,udas-betrayer. *urther on+ Saint ,ohn be&ins to narrate the 0ords fare/ell conversation /ith -is disciples+ be&innin& /ith the /ords: *6ow the Son of 'an is glorified,* /hich is heard in the evenin& durin& our )hurch service on Great Thursday+ /hile readin& the first Gospel of the -oly Passions. -o/ever+ it is i"perative to assu"e that /ith ,udass e'it+ the 0ord first established the "ystery of the Eucharist+ about /hich narrate the first A Evan&elists+ /hile ,ohn does not. It /as only after that+ /hen -e addressed to the disciples /ith those /ords+ /hich Saint ,ohn tells of in detail+ addin& it to that /hich /as not "entioned by the first three Evan&elists. The /stablish#e!t o* the /ucharist 1ystery %!at. @K:@K-@FE !ar$ >?:@@-@G and 0u$e @@:>F-@:(. ll the three forecasters narrate about this event in nearly the sa"e detail. The 0ord 2too12 the bread+ blessed it and in distributin& it a"on& the disciples+ said: *$a!e, eat: this is 'y %ody.* The /ord 6bread6 here is 2artos2 in Gree$+ /hich "eans 6the leavened bread6+ that one "ade /ith yeast+ /hich is different to 6a$si"on6+ the bread that is unleavened+ /hich /as eaten by the ,e/s in the Passover. It "ust be assu"ed that such leavened bread /as especially prepared on the 0ords instructions+ in order to establish the ne/ !ystery. The si&nificance of such bread lies in that it is see"in&ly alive+ sy"boli#in& life+ as opposed to unleavened bread+ /hich is lifeless. 2Blessed2& 2gave than1s2 indicate the verbal e'pression of &ratitude to God the *ather+ as it

happened before+ for instance+ at the "o"ent of 0a#aruss resurrection: the re5uested /as fulfilled at the very "o"ent of appealin&. Thats /hy at that "o"ent it too beca"e the ob;ect of &ratitude. It is e'tre"ely i"portant to note that the 0ord said: *$his is 'y %ody6: -e didnt say 2this #read2 but specifically 2this2 because at that "o"ent+ the bread ceased to be bread and beca"e the &enuine Body of )hrist+ retainin& the appearance of bread. The 0ord didnt say: 6-ere is the i"a&e of !y Body+ but 6this is !y Body6 %Saint )hrysosto" and Blessed Theothylactus(. s a result of the 0ords Prayer+ the bread too$ on the nature of flesh /hile preservin& its out/ard appearance of bread. 6Because /e are /ea$+6 says Blessed Theothylactus+ 6and /ould not dare to eat ra/ "eat+ especially hu"an flesh+ /e are offered bread+ thou&h in reality it is flesh.6 64hy did the disciples+6 as$s Saint )hrysosto"+ 6not beco"e a&itated /hen hearin& thisI Because prior to this+ the 0ord said "any i"portant thin&s to the" about that !ystery6 %recall -is ser"on about the bread descendin& fro" heavens+ ,ohn chap. K(. The ter" 6Body of )hrist6 "eans all the physical nature of -u"an God+ inseparably connected /ith -is soul and 3ivinity. This sa"e nature of -u"an God is &iven in the for" of /ine+ not as a separate identity but only for the fullness of its visible for". Thats /hy the e'pression 6Parta$e the -oly )o""union in its t/o for"s6 is an absolutely precise e'pression D "eanin&: parta$e the -oly )o""union of one and the same essence. -o/ever+ this doesnt "ean that the *lesh can replace the Blood and that it is sufficient to have )o""union of the *lesh alone. If this /as so+ the 0ord /ould not have established the )o""union under the t0o forms. s all the three forecasters narrate+ havin& co""uned -is disciples /ith the *lesh+ the 0ord pic$ed up the chalice and a&ain gave than1s+ i.e. appealed to the -oly Spirit in a prayer that chan&ed the /ine into the &enuine Blood of )hrist+ and said: *.rin! from it, all of you. &or this is 'y %lood of the new "ovenant, whi"h is shed for many for the remission of sins.* It is not by chance that the /ords 2all of you2 /ere included. The /ine could not be divided li$e the bread+ /hich the 0ord -i"self divided and distributed a"on& the disciples. s there /as one chalice+ it had to be passed fro" hand to hand. So that nobody /ould be "issed and /ould not let the chalice to pass by+ the 0ord resolutely declares: *.rin! from it, all of you.* -ere one cannot but see the accusation of the 1o"an-)atholics+ /ho deprived their lay"en of )hrists chalice. s Blessed Theothylactus e'plains: 6 s not everyone can ta$e in the fir" food+ but only those of the perfect a&e+ everybody can drin$. It is for this reason that the 0ord said: 6all of you6. &ain+ the 0ord declares: *This is 'y %lood* D not only its i"a&e+ not sy"bolic blood+ but &enuine+ real blood. 4hat does 2of the Ne0 Testament2 "eanI s Saint )hrysosto" e'plains: 6,ust as the Old Testa"ent had sheep and la"bs+ so the 2e/ Testa"ent has the 0ords Blood.6 4ith that the 0ord sho/s that -e endured death. Thats /hy -e "entions the 2e/ and the Old Testa"ent+ for it too /as rene/ed /ith blood. By its initial "eanin&+ the /ord 6testament6 is identical to the /ord 6/ill6. The testa"ent holds /ithin itself pro"ises+ to&ether /ith the conditions for obtainin& the"E n this instance+ it is the observance of Gods co""and"ents. *ro" this point of vie/+ the /ord testament "ay be e'plained as the 6a&ree"ent6 bet/een God and people. n a&ree"ent is al/ays confir"ed and si&ned. nd the 0ord /ants to say that the Old Testa"ent bet/een God and the people is replaced by the 2e/ a&ree"ent+ si&ned /ith 'is Blood. *Shed

for many for the remission of sins6 D "eans+ that the sufferin&s of the One and only Son of God served as the relenting sacrifice for the sins of the /hole hu"an race %many is said instead of all(+ /hich are for&iven to all those+ /ho believe in )hrist and parta$e of -is Ever-Pure *lesh and Blood. In the >>th chapter of the first Epistle to )orinthians+ both Saints 0u$e and Paul state that the 0ord added to that: *.o this in remembran"e of 'e*. Therefore+ the Eucharist cannot be ta$en as ;ust a plain 6re"e"brance6 of the 0ast Supper D as the sectarians do. This /as said because the 0ord /ould not be /ith -is disciples and follo/ers in the visible "anner+ and that they /ill be enterin& into a "ysterious co""union /ith -i" throu&h the parta$in& of -is *lesh and Blood+ re"e"berin& -is for"er bodily presence a"on& the". In the Boo$ of the cts of the -oly postles+ in postle Pauls Epistles and in the )hristian literature+ /e find "any proves that every )hristian prayer &atherin&s of those days /as acco"panied by the parta$in& of )hrists *lesh and Blood+ in the for" of bread and /ine. In the initial centuries+ all )hristians %e'cludin& those banned and e'co""unicated( that ca"e to the church on Sundays and feast days+ invariably partoo$ of the -oly Gifts. The Ar(u#e!t about the "uperiority %0u$e @@:@?-A:( Saint 0u$e narrates that after that+ the ar&u"ent about /ho /as superior a"on& the" arose bet/een the disciples. By /ashin& the feet of the postles+ the 0ord tau&ht the" to hu"bly serve one another. -o/ever+ this did not eradicate the very idea of superiority or authority+ and havin& su&&ested the &eneral unifor" e5uality in -is )hurch+ li$e /ashin& the feet+ -e didnt lose -is "erit of the Lord and Teacher. In enli&htenin& -is disciples+ the 0ord stated that even the po0erful "ust serve to the others. If /e /ere to ta$e the point of vie/ of the 1o"an-)atholics that postle Peter /as the head of all the postles+ then that ar&u"ent a"on& the postles /ould "a$e no sense+ and the 0ord /ould have stopped the ar&u"ent by confir"in& Peter to be the superior one a"on& the". !ean/hile+ /e hear so"ethin& totally different fro" the 0ord: ;ust as before+ in the si"ilar cases+ the 0ord su&&ests to the postles that they shouldnt strive for pri"acy but thin$ about the "utual service a"on& the". *or their faithfulness to -i"+ they are pro"ised the inheritance of the -eavenly 7in&do"+ and that they /ill any0ay all sit on thrones to /udge the :; tri#es of 4srael& i.e. they /ill receive the especial honor in the ne't /orld.

The Fi!al 'o!versatio!

%,ohn >A:A>-AH and chaps. >?->K !at. @K:A:-AGE !ar$ >?:@K-A>E 0u$e @@:A>-AH(

Only Evan&elist ,ohn tells of this /onderful and "ovin& conversation of the 0ord /ith -is
disciples+ in full. Saint 0u$e presents only a s"all se&"ent+ /hile the first t/o Evan&elists only relate about the 0ords predictions of Peters renunciation and the "eetin& in Galilee after the 1esurrection. The /hole conversation is 5uite e'tensive and covers a nu"ber of chapters. To&ether /ith the follo/in& so-called 0ords 6Pontifical prayer+6 it is read in its entirety durin& the church service on Great Thursday+ as the first readin& of the Gospel about the -oly Passions.

ccordin& to Saint ,ohn+ as soon as ,udas left+ the 0ord ,esus )hrist be&an -is dialo&ue /ith the /ords: *6ow the Son of 'an is glorified, and God is glorified in Him>* -o/ever+ it has to be assu"ed that the 0ord be&an his speech not only after ,udass departure+ but also after -e had established the !ystery of the Eucharist+ because Saint ,ohn does not "ention about it D li$e the one+ co"pletin& the narratives of the first three Evan&elists. -avin& &iven -is *lesh and Blood to the disciples and seein& the "ystery of rede"ption as thou&h bein& fulfilled D as if -e had already been brou&ht as a sacrifice+ con5uerin& the hostile forces D the 0ord e'clai"s those triu"phant /ords: *6ow the Son of 'an is glorified>* 62o/6+ "eanin& at that "ysterious and fri&htenin& ni&ht+ the &lorification of the Son of !an happened+ /hich si"ultaneously /as the &lorification of God the *ather+ 4ho had dei&ned to &ive -is Be&otten Son as a sacrifice for "an$inds salvation. This earthly &lorification of -is Son /as the be&innin& of -is future heavenly &lorification as the destroyer of death and hell. 4ishin& to lead -is disciples out of their depressin& "ood+ in /hich they found the"selves+ under the influence of the thou&ht that one of the" /as a betrayer+ the 0ord turned their thou&hts to -is 3ivine &lory+ /hich /ould be revealed in both -is forthco"in& sufferin&s and in -is 1esurrection and scension into -eaven. *Glorify Him immediately* "eans that -is hu"iliation /ill not continue for very lon& and soon+ -is visible &lorification /ill co""ence. *(ittle "hildren, I shall be with you a little while longer* D this e'traordinarily tender address by the 0ord to -is disciples cannot be seen any/here else in the Gospel: it ste""ed fro" the deep feelin& of the i""inent fare/ell under such difficult and te"ptin& for their faith circu"stances. ,ust as I have said to the ,e/s before+ so a" I tellin& you+ that I a" leavin& you+ usin& the path upon /hich you cannot follo/ !e no/. I a" leavin& you in this /orld for the continuation of !y /or$s+ * new "ommandment I give to you, that you love one another, as I have loved you>* Because of !y love for the people+ I &ive !y life for the"+ and you "ust continue to i"itate !e in this. The co""and of love for the nei&hbors had already been &iven in the la/ of !oses+ but )hrist &ave it a ne/ character un$no/n before D about love even for the o/n ene"ies+ to the point of self-sacrifice in the Name of Christ. Such pure+ selfless and self-denyin& love is the si&n of &enuine )hristianity. Saint Paul then poses a 5uestion full of sorro/ and fear: *(ord, where are 1ou going/* The 0ord confir"s that no/ he is unable to follo/ -i"+ but Peter forecasts that in the future he shall follo/ the sa"e path of "artyrdo". Then follo/s the prediction of the renunciation to Peter+ about /hich narrate all the ? Evan&elists. 4arnin& Peter a&ainst self-confidence+ /hen he started to assert that he /ill lay his life do/n for the 0ord+ Saint 0u$e /rites that the 0ord said to hi": *Simon, Simon0 Indeed, Satan has as!ed for you, that he may sift you as wheat>* It is characteristic that the 0ord calls hi" here Simon and not !eter+ because havin& renounced the 0ord+ Peter sho/ed that he had ceased to be a 6roc$.6 Such 6so/in&6 "eans the satans te"ptations+ to /hich the postles /ere indeed sub"itted in the hours of their Teachers sufferin&s D /hen their faith in -i" /as ready to /aver. This re5uest of the satan re"inds us of his si"ilar re5uest concernin& the 0on&-sufferin& ,ob+ /ho /as sub"itted to such a painful te"ptation because the 0ord per"itted it. The 0ords al"i&hty prayers protected -is disciples D in particular Peter D fro" the total do/nfall. The 0ord per"itted Peter to fall te"porarily+ so that throu&h this+ he /ould beco"e stron&er and fortify his fello/ disciples. *I have #rayed for you* D althou&h the dan&er fro" the side of the satan /as threatenin& everyone+ the 0ord

especially prayed for Peter because bein& "ore passionate and deter"ined+ he /as threatened /ith "ore dan&er. * nd when you have returned to 'e, strengthen your brothers* D this indicates that after Peters repentance+ concernin& his denial of )hrist+ he /ould appear to be a "odel of true confession and an e'a"ple of resoluteness. To this %as recorded by all the ? Evan&elists(+ Peter co""ences to assure the 0ord of his un/averin& loyalty to -i"+ in his readiness to follo/ -i" to the dun&eon and death. Then ho/ /as Peters renunciation possible+ if the 0ord prayed for hi" so that his faith /ould not di"inishI -o/ever+ Peters faith didnt di"inish: he renounced )hrist in the fit of faint-hearted fear+ and instantly indul&ed in the "ost profound contrition. ll the Evan&elists describe the episode about )hrist foretellin& Peter that in the co"in& ni&ht+ he /ould renounce -i" thrice+ before the rooster had cro/ed three ti"es D t/ice+ accordin& to !ar$. This absolute preciseness of postle !ar$ is e'plained by the fact that he /as /ritin& his Gospel under the direction of postle Peter hi"self. The first cro/in& of roosters usually occurs in the "iddle of the ni&ht+ the second D before the "ornin&E conse5uently+ the "eanin& of this is in that before the "ornin& co"es+ Peter /ould thrice deny his Teacher and 0ord. s it can be seen+ the 0ord t/ice predicted to Peter his forthco"in& renunciation: the first ti"e /as at the 0ast Supper+ as narrated by Saints 0u$e and ,ohn+ /hile the second ti"e /as /hen they left the 0ast Supper+ on the /ay to Gethse"ane+ as narrated by Saints !atthe/ and !ar$. To the prediction of the renunciation %accordin& to Saint 0u$e(+ the 0ord also adds the prediction about the deprivation and stru&&le that a/ait -is disciples. *When I sent you without money bag, !na#sa"! and sandals, did you la"! anything/* D so as before the postles had no need to /orry about anythin& because every/here they found food and everythin& necessary /hile they traveled and preached throu&hout ,udea and Sa"aria durin& )hrists ti"e+ the sa"e /ay different ti"es arrive+ /hen the hatred of people a&ainst their Teacher is spreadin& onto the". The rest of the 0ords speech about ta$in& a $napsac$ and "oneyba& and buyin& a $nife %or a s/ord(+ "ust obviously not be interpreted literally but sy"bolically. The 0ord is si"ply /arnin& the" of the e'tre"ely difficult approachin& period in their lives+ and that they should prepare for it the"selves D that /hat a/aits the" are hun&er+ thirst+ "isfortunes and the ani"osity of peopleE if their Teacher -i"self /ould be assi&ned to villains in the eyes of the people+ then /hat &ood can they e'pect for the"selvesI Throu&h their naivety+ the postles accepted the 0ords /ords literally and said: *(ord, here are two swords.* 1eali#in& that -e is bein& "isunderstood+ the 0ord ended the conversation /ith the /ords: 6enou&h.6 *(et not your heart be troubled* D the thou&ht of the 0ords soon departure fro" the" shouldnt trouble the disciples+ because it is only a "eans of brin&in& the" into the constant+ eternal co""union /ith -i": the 0ord pro"ises the" that /hen that ti"e co"es+ -e /ill ta$e the" into the eternal real" of -is -eavenly *ather. Still deceived by the for"er false i"a&es of the !essiahs earthly $in&do"+ the disciples dont understand the 0ords /ords+ so Tho"as utters: *(ord, we do not !now where 1ou are going>* In reply+ the 0ord e'plains that -e is that path alon& /hich they "ust &o to reach the *ather+ in order to settle into the eternal d/ellin&s. *6o one "omes to the &ather e5"e#t through 'e* D as )hrist is the 1edee"er+ and salvation can only be achieved throu&h faith in the fulfilled by -i" "atter of "an$ind atone"ent. *If you had !nown 'e, you would have !nown 'y &ather also+6 because in )hrist there is the co"plete revelation of God+ ;ust as -e had previously said to the ,e/s: *I and 'y &ather are one6 %,ohn

>::A:(. nd the 0ords disciples+ $no/in& )hrist+ "ust $no/ the *ather. lthou&h it is true that they didnt $no/ )hrist very /ell+ they /ere &radually approachin& to that $no/led&e+ /hich the 0ord had &iven the" D especially throu&h the /ashin& of their feet at the 0ast Supper+ parta$in& of -is *lesh and Blood and -is edifyin& conversations. Si"ilar in character to Tho"as and li$e hi"+ re"ar$able for his sobriety+ Philip said to the 0ord: *Show us the &ather, and it is suffi"ient for us6 "eanin& his /ish to see the vision+ li$e so"e of the Prophets appeared to be /orthy to see. The 0ord e'presses so"ethin& li$e re&ret about Philips inco"prehension and sho/s hi" the lac$ of necessity in his re5uest+ for in -i" D throu&h -is /or$s+ throu&h -is teachin& and the very -u"an Gods nature D they should have lon& a&o reco&ni#ed the *ather. The 0ord continues to co"fort -is disciples further by pro"isin& to endo/ the" /ith po/er to /or$ /onders+ fulfillin& everythin& that they /ould as$ throu&h the prayer: the prayers in the na"e of the 0ord-1edee"er /ill /or$ /onders. On the condition that the disciples+ lovin& the 0ord /ould observe -is co""and"ents+ -e pro"ises to send the" the Consoler& 4hich /ill be /ith the" al/ays+ the Spirit of Truth+ 4hich /ill as if replace )hrist for the"+ and because of 4hich+ they /ill have continuous "ysterious co""union /ith )hrist. 6The /orld6 as a union of those that do not believe in the 0ord and those that are hostile to/ards -i"+ that is alien and opposed to the Spirit D )onsoler+ is unable to accept -i" D /hile -e abode in the postles o/in& to the disciples co""union /ith the 0ord durin& -is terrestrial life+ and /ill continue be /ith the" eternally+ /hen -e descends upon the" at the Pentecost. *I will not leave you or#hans: I will "ome to you,* in the visible sense+ after the 1esurrection and throu&h the spiritual co""unication in the "ystery of )o""union+ by "eans of the -oly Spirit. *1ou will live also* in the union /ith !e+ as /ith the source of eternal life+ /hile at the sa"e ti"e+ the spiritually dead /orld /ill not see the 0ord. * t that day,* i.e. the day of the Pentecost+ *1ou will !now that I am in 'y &ather, and you in 'e, and I in you,* and you /ill understand the essence of the spiritual co""unication /ith God in )hrist. The only condition for this 3ivine co""unication is to love the 0ord and follo/ -is co""and"ents. ,udas %not Iscariot(+ called 0ebbaeus or Thaddaeus+ /ho apparently had not left the favorite thou&ht of the ,e/s about the sensuous 7in&do" of the !essiah+ too$ the 0ords /ords literally that -e /ould appear in a sensuous-physical for" to those /ho love -i" and follo/ -is co""and"ents. )onse5uently+ he e'presses his be/ilder"ent about the fact+ /hy the 0ord /anted to appear only to the" and not to the /hole /orld+ as the founder of the &lorious /orld/ide $in&do" of the !essiah. The 0ord e'plains that -e spea$s of -is "ysterious spiritual appearance to -is follo/ers+ repeatin& -is previous thou&ht about the necessity of lovin& -i" and fulfillin& -is co""and"ents. 4hile the /orld+ not lovin& -i" and not fulfillin& -is co""and"ents+ is incapable of havin& such spiritual co""unication /ith -i". t the sa"e ti"e+ )hrists co""and"ents appear as the co""and"ents of the *ather. Perhaps at that ti"e+ this /as not clear to the disciples+ but /hen the )onsoler+ the -oly Spirit /ould co"eD -e /ould be sent by the *ather in the na"e of )hrist D -e /ill instruct the postles. -e /ill teach the" everythin& and /ill recall the" of everythin& that )hrist had tau&ht: open to the" the "ystery of the spiritual life+ the life in )hrist. 8sually+ finishin& the Passover supper+ the head of the fa"ily said to those present: 6Peace be to you+6 and the supper ended /ith the sin&in& of Psal"s. The 0ord+ intendin& to leave the Pascal roo"+ and "eanin& that he /ould soon depart fro" -is disciples+ follo/in& the tradition+ offers the" peace+ but the hi&her peace co"pared to the one offered by the /orld layin& in the evil:

*<ea"e I leave with you* D this is the peace that &ives co"plete stability to all the po/ers of the hu"an spirit+ brin&s full har"ony to the internal disposition of a person+ cal"s all tur"oil and an'ieties D it is that very peace about /hich the n&els san& on the ni&ht of the 2ativity. )onse5uently+ the postles should not be confused /ith anythin& or &et scared. The supper /as finished. It /as hi&h ti"e they left the =ion cha"ber /here it /as held. Outside+ there /as the &loo" of uncertainty+ the fear of partin& /ith )hrist and helplessness in the hostile /orld. Thats /hy the 0ord a&ain co"forts -is disciples /ith a pro"ise to co"e to the"+ sayin& that they had to re;oice over the fact that -e /as &oin& to -is *ather+ * for 'y &ather is greater than I* D &reater of course as the Pri"ary Source %the Son is born of the *ather and borro/s fro" -i" -is e'istence(+ and &reater that God in co"parison /ith )hrist as -u"an God. Everythin& has to pass accordin& to /hat /as /ritten+ ;ust as the 0ord pre-/arned the disciples. Throu&h the reali#ation of predictions+ the disciples /ill be convinced in the &enuineness of )hrists /ords *I will no longer tal! mu"h with you* D there /ere ;ust a fe/ hours left before ,udas and the soldiers /ould sei#e )hrist. The 0ord sees the approach of -is ene"y /ith -is spiritual eyes+ 6the prince of this /orld6 D the satan in the i"a&e of ,udas /ith a spire %a detach"ent of troops( in the Gethse"ane &arden. This is /here the devil previously attac$ed the 0ord+ te"ptin& -i" /ith the fear of tortures and the hour of death D his final atte"pt to prevent the Savior fro" co"pletin& -is redee"in& act for the salvation of "an$ind. 4ith this+ the 0ord states that the devil 6doesnt have anythin&6 in -i"+ i.e. because of )hrists sinless nature+ the satan cannot find anythin& /hat he could ta$e po/er of. This proves the 0ords total "oral freedo"+ /ith /hich -e+ only throu&h -is love and for the fulfill"ent of -is *athers /ill+ &ives -is life to save the /orld. 61ise+ let us be &oin&6 D let us &o and "eet the approachin& ene"y+ the prince of the /orld in the face of ,udas-betrayer. !any interpreters incline to the idea that after these /ords+ it is necessary to read the /ords of Evan&elist !atthe/+ /hich correspond /ith Evan&elist !ar$s /ords: * nd when they had sung a hymn, they went out to the 'ount of +lives.* That is+ in accordance /ith the ,e/ish custo"+ the 0ord and disciples san& the Psal"s fro" the second part of 6-allelu;ah6 %>>G->>H(+ and /ent to/ards the !ount of Olives+ and further conversation /as held alon& the /ay. -o/ever+ Saint Theophan the 1ecluse considers that the conversation still continued in the roo"+ and that it /as left only after the end of the conversation and the hi&h priests prayer of )hrist. The first hypothesis has the proof in the fact that the 0ord further says about -i"self as of the &rapevine. On the /ay to the !ount of Olives and on its slopes there /ere "any &rapevines+ loo$in& at /hich the 0ord "ade use of such a de"onstrative and lively e'a"ple. The 'o!ti!uatio! o* the Fare7ell 'o!versatio! %)hapters >G and >K fro" ,ohn( s sur"ised+ /hile /al$in& throu&h the vineyard and pointin& at the &rapes+ the 0ord borro/s fro" the &rapevine an e'a"ple of the spiritual relationship bet/een -i" and those that believe in -i": *I am the true vine, and 'y &ather is the vinedresser.* s the o/ner of the vineyard+ the *ather vinedresser cultivates it -i"self and throu&h othersE -e sent -is Son to the earth and planted -i"+ li$e the fruit-bearin& Grapevine+ so that the /ild and unproductive branches of

hu"anity /ould &raft /ith this Grapevine+ obtain ne/ sap fro" It and beco"e productive as /ell. The branches that are unproductive are bein& cut off: those /ho do not prove their faith throu&h deeds+ are e;ected fro" the co""unity of the faithful D so"eti"es in this life+ and definitely on the ,ud&"ent 3ay. The faithful that bear fruits are cleansed by the po/er of the -oly Spirit+ the te"ptations of various types and sufferin&s+ in order to i"prove "ore in their "oral life. 0istenin& to the 0ords teachin&s+ )hrists postles had already cleaned the"selves. But in order to brin& to life and sustain this purity+ they have to be continually concerned of bein& in unity /ith )hrist. Only the one+ /ho is in continuous spiritual co""unication /ith )hrist+ can brin& the fruits of the )hristian perfection: *Without 'e you "an do nothing.* The branches that do not have fruit+ 6they &ather the" and thro/ the" into the fire+ and they are burned.6 4hen the 0ord /as "a$in& this state"ent+ it /as the ti"e for cleanin& the &rapevine yards. Perhaps+ in front of the eyes of the 0ord and -is disciples /as the fire of burnin& the dry &rapevines. This /as an e'pressive i"a&e of the spiritually dried up individuals+ for /ho" the fiery Gehenna /as prepared in the ne't /orld. *urther on+ the 0ord pro"ises to the disciples that if they abide in the constant spiritual co""unication /ith -i"+ each of their prayers /ill be ans/ered D naturally+ if it coincides /ith Gods /ill. In order to reali#e this+ it is necessary that they constantly d/ell in )hrists love and fulfill -is co""and"ents. s the e'pression of d/ellin& in )hrists love serves their "utual love for each other+ /hich should e'tend up to the /illin&ness to sacrifice o/n life for a nei&hbor. *1ou are 'y friends if you do whatever I "ommand you* D their "utual love a"on& the"selves "a$es the" friends+ and as the union of this "utual love is in )hrist+ 4ho has the sa"e love for the"+ then beco"in& friends /ith one another+ they beco"e )hrists friends. Because of this love+ the 0ord revealed to the" the co"plete /ill of God: this is the proof that they are not the slaves+ but the friends of )hrist. -avin& fully portrayed -is love to/ards the postles+ /hich /as "anifested in the fact that -e chose the" for the &reat service+ the 0ord concludes this part of -is speech %verses >@>9( /ith a ne/ e'hortation: *$hese things I "ommand you, that you love one another.* *urther on %in verses >@->9 and >-A of the >Kth chap.( the 0ord e'tensively /arns the disciples of those persecutions that a/ait the" fro" the side of the /orld that is hostile to )hrist. They should not be disturbed by this hatred of the /orld+ $no/in& that their 3ivine Teacher /as the first to be sub;ected to that hatred. This hatred is understandable+ because the 0ord separated the disciples fro" the /orld that loves only that+ /hich belon&s to it+ /hich corresponds /ith its spirit of every type of sin+ "alice and slyness. In the persecutions fro" the /orld+ the disciples should console the"selves /ith the thou&ht that they are not &reater than their 0ord and Teacher. -o/ever+ the sin of the /orld is unpardonable+ for the Son of God -i"self ca"e into it /ith the ser"on of repentance and the /orld+ seein& -is &lorious /or$s+ did not repent but also be&an to hate -i": to hate the Son is to hate the *ather. Supportin& the disciples in their forthco"in& sorro/s+ the 0ord once a&ain re"inds the" of the forthco"in& ascension of the Consoler& the Spirit of Truth& Who proceeds from the ather+ 4ho /ill testify about )hrist to the /orld throu&h the postles. The 0ord ,esus )hrist /ill send the )onsoler+ on the ri&ht of -is redee"in& deeds D but not from 'imself+ #ut from the ather+ because the eternal ori&in of the -oly Spirit is not in the Son+ but co"es fro" the *ather: *Who #ro"eeds from the &ather* %verse @K(. This verse co"pletely re;ects the false teachin& of the 1o"an-)atholics that the -oly

Spirit proceeds not only fro" the *ather+ but also fro" the Son. *urther+ the 0ord foretells that the postles /ould testify about -i" in the /orld as those+ /ho sa/ -is &lory and /ho /ere the first to receive -is &race and truth. ll this *I have s#o!en to you, that you should not be made to stumble*, i.e. so that your faith /ould not /aver in the forthco"in& persecutions a/aitin& you. These persecutions /ill reach the point that you /ill be e'co""unicated fro" the syna&o&ues and that they /ill re&ard $illin& you as a God-pleasin& act. Indeed+ the ,e/ish fanaticis" did reach such a sta&e of blindness. The ,e/s /ere convinced that 6/ho sheds blood of the unholy+ is doin& the sa"e as brin&in& a sacrifice.6 Saint *irst-!artyr Stephan beca"e a victi" of such fanaticis". The persecutor Saul+ /ho later beca"e postle Paul+ also thou&ht that by participatin& in the $illin& of the )hristians+ he /as pleasin& God % cts H:>E @@:@:E @K:F->>E Gal. >:>A->?(. Evidently+ these /ords of )hrist plun&ed the disciples into such deep sorro/+ that co"fortin& the"+ the 0ord started to e'plain to the"+ ho/ "uch -is departure is i"portant for the" and the /hole /orld+ because only in that case the Consoler+ 4ho *will "onvi"t the world of sin, and of righteousness, and of 2udgment* /ill co"e to the". 2Will convict2 /as used to "ean: /ill brin& to the outside+ let $no/ of in;ustice+ cri"e and sin %,ohn A:@:E H:HFE H:?KE > )or. >@-@?E Titus >:FE !at. >H:>GE 0u$e A:>F(. This e'posure is the sa"e as the "oral ;ud&"ent over the /orld. The conse5uence of such a ;ud&"ent can only be one of the t/o: either convertin& to )hrist throu&h repentance+ or co"plete spiritual blindness and bitterness. % cts @?:@GE 1o". >>:9(. The e'posure of the /orld by the -oly Spirit should be reali#ed throu&h the ser"ons of the postles and their successors+ and all the faithful in &eneral that have accepted the -oly Spirit+ beco"in& -is or&ans. The first ob;ect of this e'posure is the sin of disbelief in the 0ord bein& the !essiah. This is the "ost substantial and &rave sin+ because it re;ects the 1edee"er and Savior of "an$ind. The second ob;ect D 6 bout the truth that I &o to !y *ather D is about )hrist bein& truly the Son of God+ 4hose ri&hteousness is co"pletely distinct fro" that of the Pharisees+ bein& attested by God /ith that he sat -i" at -is ri&ht hand %Ephesians @:K(. The third ob;ect D the ;ud&"ent over the prince of this /orld D the devil+ the sa"e ;ud&"ent and conde"nation+ to /hich /ill be sub;ected all the unrepentant and hard-hearted+ li$e the devil. Thus the postles+ /ith the help of the -oly Spirit+ /ill be able to /in the &reat "oral victory over this /orld that lies in the evil+ even thou&h it /ill pursue and persecute the". This prediction of the 0ord ca"e true /hen the for"erly ti"id and fearful disciples+ /ho ran in all directions /hen the 0ord /as captured and then hid in a loc$ed roo" 6fro" the fear of ,e/s6+ be&an to preach )hrist fearlessly+ after the -oly Spirit descended upon the"+ to the lar&e cro/ds of people+ testified of -i" in the /hole /orld /ithout any fear+ even /hen they /ere 6brou&ht6 before $in&s and leaders of the /orld %!at. >::>H(. *I still have many things to say to you, but you "annot bear them now6 D the 0ord is sayin& that before they are enli&htened by the Grace of the -oly Spirit+ they are incapable of properly understandin& and assi"ilatin& that /hich -e has to say to the". But /hen the -oly Spirit co"es+ 6-e /ill &uide into all truth6+ i.e. -e /ill &uide the" in hard to understand at that "o"ent real" of the )hristian truth. ll these revelations of the -oly Spirit /ill be dra/n fro" the sa"e source of Gods /isdo"+ li$e the teachin& of ,esus )hrist: 0i$e )hrist+ -e /ill spea$

6;ust as the *ather had told -i"6 %,ohn A:A@E G:A:E >@:?F-G:(+ as fro" the Pri"ary Source of the 3ivine truth. )hrist /ill be glorified throu&h these actions of the -oly Spirit+ because the Spirit /ill be teachin& the sa"e thin& that )hrist tau&ht+ and that /ay see"in&ly vindicate )hrists "ission in the /orld. 6-e /ill ta$e of !ine+6 because the *ather and Son are the One+ and everythin& that the Spirit /ill be sayin&+ belon&s e5ually to the *ather as to the Son. * little while, and you will not see 'e* D the 0ord &oes ane/ to the thou&hts of -is leavin& the disciples+ but i""ediately consoles the" /ith hope for a ne/ "eetin& /ith -i"+ apparently as /ith the 0ords appearance upon the 1esurrection and throu&h the "ysterious spiritual co""unication /ith -i". To so"e of the disciples those /ords see"ed "ystical D a&ain revealin& the i""aturity of their spiritual understandin&. The follo/in& course of the conversation /as devoted to e'plainin& those /ords of )hrist. Once a&ain+ the basis of the disciples baffle"ent lays in their sa"e pre;udice about the !essiahs earthy $in&do". If the 0ord /ants to establish -is $in&do" on earth+ then /hy is -e leavin&I nd if he doesnt /ant to establish this $in&do"+ /hy is -e pro"isin& to co"e bac$ a&ainI The 0ord responds: * little while, and you will not see 'e.* This "eans: *1ou will wee# and lament,* because the /orld /ill fulfill its "urderous plans D this is the concealed indication of -is i"pendin& sufferin&s and death. * gain a little while, and you will see 'e* "eans: *your sorrow will be turned into 2oy,* ;ust as the sorro/ of a /o"an &ivin& birth turns to ;oy. The ;oy here is that of the disciples+ /hich they e'perienced upon seein& resurrected )hrist D the ;oy that never left the" for the rest of their lives: * nd your 2oy no one will ta!e from you. nd in that day>* D in the day /hen the -oly Spirit descends upon the"+ they /ill enter into the constant spiritual co""unication /ith )hrist+ and all the 3ivine "ysteries /ill beco"e clear to the"+ and every prayer of the" /ill be ans/ered+ in co"pletin& the fullness of their ;oy. *I go to the &ather* "eans *I "ame forth from the &ather and have "ome into the world. gain, I leave the world and go to the &ather.* Thus+ for the 0ord to &o to the *ather+ "eans to return to that state+ in /hich -e /as before the incarnation+ as the -ypostatic 4ord. The clarity of these /ords stunned the disciples. They noted /ith special satisfaction that the 0ord /as spea$in& to the" directly+ /ithout the concealed parables+ and they e'pressed their fervent faith in -i" as in the true !essiah. It /as &enuine and deep faith+ but the 0ord sa/ its deficiency+ for their faith /as not yet enli&htened by the -oly Spirit. *.o you now believe/* D -e as$s: no+ your current faith is not perfect yet. It /ill not stand the first test+ /hich you soon %in so"e hours( /ill be sub;ected to+ /hen *you will be s"attered, ea"h to his own, and will leave 'e alone.* *$hese things I have s#o!en to you, that in 'e you may have #ea"e,* D so that you dont let your spirit fall in the hour of the forthco"in& trials+ recallin& that I have /arned you beforehand. <ou /ill find essential tran5uility of the spirit in the spiritual co""unication /ith !e. *In the world* that is hostile to !e and !y /or$+ in the co"pany of people you /ill be unhappy. But do not lose your coura&e+ re"e"berin& that *I have over"ome the world* D con5uered it throu&h the fulfill"ent of the &reat /or$ of redee"in& hu"anity throu&h !y death+ overca"e the do"inatin& in the /orld spirit of pride and hatred /ith !y hu"ility and self-abase"ent even unto death+ and established the co""ence"ent of the conversion of this /orld fro" the satans do"inion into Gods 7in&do".

The Archpriest &rayer %,ohn chap. >9( ccordin& to so"e interpreters supposition+ i""ediately after the end of the partin& conversation+ and on the /ay to Gethse"ane+ the 0ord and -is disciples ca"e to the strea" of -ebron+ and before crossin& it+ the 0ord read out loud before -is disciples the triu"phant prayer to God the *ather. This prayer is usually called the *rchpriest !rayer+ because the 0ord prays in it to God the *ather as the Great rchpriest+ brin&in& -i"self as a sacrifice that has a &reat ine'plicable "eanin& to the /hole /orld. *&ather, the hour has "ome. Glorify 1our Son, that 1our Son also may glorify 1ou* D it is /ith these sole"n /ords that the 0ord co""ences -is prayer. The hour of !y sufferin&s has arrived: allo/ !e to de"onstrate all !y love for <ou and for the /orld created by <ou in this hour+ so that throu&h !y forthco"in& e'ploit of "an$ind atone"ent+ <our &lory /ould be revealed. * s 1ou have given Him authority over all flesh...* God entrusted the /hole hu"an race to -is Son+ so that -e "i&ht arran&e its salvation and &rant eternal life to hu"anity. The 0ord defines eternal life as the $no/led&e of God and the 1edee"er of the /orld that /as sent by -i". In Gods eyes+ all -is /or$ appears as acco"plished. Thats /hy -e says: *I have glorified 1ou on the earth>* 2o/+ it follo/s to enter into the 3ivine &lory in hu"an ter"s+ of /hat -e prays: * nd now, + &ather, glorify 'e together with 1ourself, with the glory whi"h I had with 1ou before the world was.* This is the first part of the 0ords Prayer about -i"self %verses >-G(. -avin& finished the prayer about -i"self+ the 0ord prays further about -is disciples %verses K>F(+ about those+ to /ho" -e /as entrustin& the "ission of spreadin& and affir"in& -is 7in&do" on earth. The 0ord as thou&h &ives the account to God the *ather on /hat -e had achieved: -e revealed to -is disciples the full and correct understandin& of God+ and they beca"e Gods special elects+ havin& received the 3ivine teachin&+ brou&ht to the" fro" the *ather by -is Son. They also co"prehended the 3ivine "ystery of buildin& Gods )hurch. The 0ord further prays for -is disciples+ so that the -eavenly *ather /ould ta$e the" under -is special protection in this /orld+ hostile to/ards the"+ /here they re"ain alone+ after the 0ords departureE that -e /ould preserve the" pure and holy in the spiritual accord of faith and love a"on& the"selves+ in the unity that is a$in to the unity bet/een God the *ather and God the Son. The 0ord states further that -e+ bein& in the /orld+ protected the" fro" do/nfall+ and *none of them is lost e5"e#t the son of #erdition, that the S"ri#ture might be fulfilled* %,udas the betrayer(+ i.e. accordin& to the prophesy of Psal" ?::>:. Prayin& to -is *ather about the preservation of -is disciples fro" all the evil in this /orld that hates the"+ the 0ord as$s for their enli&hten"ent /ith the Word of $ivine truth+ i.e. to report the" the special blissful &ifts for their successful service of spreadin& the truth throu&hout the /hole /orld. The 0ord states further that -e dedicates 'imself for them+ D brin&in& -i"self as a sacrifice+ so that they "i&ht follo/ -is steps and beco"e -is /itnesses and the sacrifice for the truth. The third part of the 0ords Prayer D for the faithful D be&ins fro" the @:th verse. The 0ord prays for the": *$hat they all may be one, as 1ou, &ather, are in 'e, and I in 1ou: that they also may be one in As, that the world may believe that 1ou sent 'e* D the union of the faithful in )hrist "ust be si"ilar to the union of God the *ather /ith God the Son. 2aturally+ this "eans the

"oral union. Such a union of all )hristians in love and faith /ould assist to brin& the /hole /orld to the believin& in )hrist as in the !essiah. 4e can see this in the first centuries of the )hristianity+ /here the ,e/s and heathens /ere captured by the elevated beauty of )hrists teachin&+ beco"in& )hristians the"selves D e'cept those that /ere co"pletely spiritually blinded and hard-hearted. The 0ord deter"ines this union of all the faithful as bein& the unity in the &lory of God and )hrist. In the follo/in& verses %@@-@?(+ the 0ord as if conte"plates about -is )hurch in the -eavenly &lory and in the union /ith God in the !essiahs 7in&do" and says that this &lory /ill brin& even the hostile /orld D a&ainst its /ill D to reali#ation that the 0ord ,esus is the true !essiah. The /ords: *&ather, I desire that they also whom you gave 'e may be with 'e where I am* are a$in to the last /ill of the 3yin&+ /hich should undoubtedly be carried out+ especially /hen the Son of Gods /ill is inseparable /ith that of God the *ather: here &ivin& -is life for the /orlds salvation+ the Son of God is appealin& to God the *ather+ as$in& for those -eavenly habitats about /hich -e told -is postles at the be&innin& of -is fare/ell conversation at the 0ast Supper+ for all the faithful %,ohn >?:@(. .erses @G and @K represent the conclusion of the rchpriest prayer+ /here the 0ord addresses God the *ather as the ll-ri&hteous 3ue-Giver. The 0ord points at the superiority of the faithful over the rest of the /orld in that they 6have 1no0n the %od6 and conse5uently are capable of receivin& the &ifts of 3ivine love. -e as$s so that God the *ather could distin&uish the" in front of the /orld /ith -is &enerosity+ and "a$e the" the participants in the "atter of the love that -e has for -is Son: *$hat the love with whi"h 1ou loved 'e may be in them.* *or this+ the 0ord ,esus -i"self pro"ises to 6be in the"+6 so that the love of the *ather that continuously d/elled in the Son+ "i&ht e'tend fro" and for the sa$e of the Son+ over those+ in /ho" the Son abides. Thus+ the all-envelopin& love /ill be all fulfillin& in the eternal &lory of the 7in&do" of the *ather+ the Son and the -oly Spirit. The Appeal about the 'up %!at. @K:AK-?KE !ar$ >?:A@-?@E 0u$e @@:AF-?KE ,ohn >H:>(. s narrated by Saint Evan&elist ,ohn+ havin& finished -is rchpriest prayer+ *He went out with His dis"i#les over the %roo! 8edron, where there was a garden, whi"h He and His dis"i#les entered*. The broo$ of 7edron %"eanin& 6blac$6( /as an insi&nificant broo$+ /hich filled up /ith /ater only after heavy rains. t other ti"es it re"ained dry+ or nearly so. It flo/ed throu&h the ,ehoshaphat valley and separated ,erusale" fro" Eleon. Saint ,ohn /rites that behind that valley+ there /as a &arden that the 0ord entered /ith -is disciples. -o/ever+ he doesnt na"e the &arden and doesnt say /hat happened there before the arrival of ,udas and the soldiers. Evan&elists !atthe/ and !ar$ call it Gethse"ane+ /hile 0u$e indicates its location at the !ount of Olives. ll the three narrate about the 0ords prayer in this Gethse"ane &arden. Gethse"ane "eans a press for s5uee#in& oil. pparently+ in the &arden &re/ olives and olive oil /as prepared there. It can be assu"ed that the &ardens o/ner /as favorably inclined to/ards the 0ord+ because accordin& to Saint ,ohn %>H:@(+ -e often &athered there /ith -is disciples. Thats /hy after the 0ast Supper+ ,udas led the soldiers there+ bein& fir"ly assured of findin& -i" at that place+ and he /asnt /ron&.

-avin& entered the &arden+ the 0ord stopped -is disciples+ sayin&: *Sit here while I go and #ray,* and ta!ing <eter, James and John, a""ording to Saint (u!e, withdrew from them *about a stone)s throw* D at a distance+ /hich reaches the thro/n stone+ and be&an *to be troubled and dee#ly distressed.* *'y soul is e5"eedingly sorrowful,* said the 0ord to -is "ost closest and trusted disciples. *Stay here and wat"h with 'e.* ccordin& to both Saints !atthe/ and !ar$+ havin& /al$ed *a little farther,* $neelin&+ -e fell on -is face and prayed: *+ 'y &ather, if it is #ossible, let this "u# #ass from 'e: nevertheless, not as I will, but as 1ou will.* The prayer /as so intense that accordin& to Saint 0u$e+ *His sweat be"ame li!e great dro#s of blood falling down to the ground.* It is said that so"eti"es e'tre"e "oral sufferin&s+ can truly produce perspiration of blood. Saint 0u$e states+ that *an ngel a##eared to Him from Heaven, strengthening Him.* God the *ather as if left -is Son te"porarily %see !at. @9:?K(. Thats /hy -e is bein& co"forted and stren&thened by an n&el. 4hat /as the reason for the incarnate Son of God to &rieve and suffer so e'tre"ely in the Gethse"ane &ardenI 4ho a"on& us+ the sinful souls+ /ould dare to state that he truly $no/s everythin& that /as &oin& on in the holy soul of -u"an God at that "o"ent+ /hen the decisive hour of &ivin& -i" over for the death on the cross for the sa$e of "an$ind salvation approachedI )urrently+ ;ust as before+ they tried to e'plain the causes of the 0ords "oral tortures+ endured by -i" in the Gethse"ane &arden+ in those pre-death hours. The "ost natural hypothesis is that it /as 'is human nature that /as &rievin& and afraid of death. s Blessed Theothylactus says: 63eath entered "an$ind not throu&h its nature. Thats /hy hu"an nature is afraid of it and flees fro" it.6 3eath is the conse5uence of sin %1o". G:>@+ >G(+ and thats /hy the sinless nature of -u"an God should not have been e'posed to death. To it+ the "atter of death /as unnatural: thats /hy the pure+ sinless nature of the 0ord is rebellin& a&ainst death+ la"entin& and e'periencin& "elancholy at its si&ht. These "oral sufferin&s of )hrist are the proof of e'istence of t/o natures /ithin -i": the 3ivine and hu"an+ /hich denied the heretics-!onophysites+ and also that -e had t/o /ills+ /hich denied the !onophylites. 8ndoubtedly+ to&ether /ith this+ the "oral sufferin&s too$ place because of the fact that the 0ord had accepted all the sins of the /orld upon -i"self D and /as &oin& to die for the": the fact that he had to suffer for the 0hole 0orlds sins 0as concentrated only on 'im . It is also 5uite possible that the devil+ havin& departed fro" -i" te"porarily %0u$e ?:>A(+ had then approached -i" /ith his te"ptations+ atte"ptin& %even thou&h unsuccessfully( to distract the 0ord fro" -is forthco"in& sufferin&s on the cross. The 0ords sorro/ /ere also caused by the reali#ation of the hu"an e"bittered state and in&ratitude to God.. The first t/o Evan&elists say that havin& finished -is prayer+ the 0ord t/ice approaches the three disciples that stayed nearby. -o/ever+ instead of findin& co"fort in their attentiveness and faithfulness to -i"+ their readiness to be vi&ilant /ith -i"+ -e finds the" sleepin&. )hastisin& the" "ee$ly+ the 0ord adds: *Wat"h and #ray, lest you enter into tem#tation. $he s#irit indeed is willing, but the flesh is wea!.* -o/ could it happen that the disciples fell asleep at such a "o"entI Saint 0u$e e'plains that they fell asleep #ecause of sorro0. 0ife testifies that so"eti"es intense sufferin&s indeed produce stron& over-e'haustion of the nervous syste"+ so that the person is incapable of stayin& a/a$e. The 0ord specifically directs -is reproach to Peter+

because he had s/orn in his faithfulness to the 0ord ;ust before that event. Great te"ptations and trial of faith a/aited the disciples that are /hy the 0ord convinces the" to pray and be vi&ilant to overco"e this te"ptation. 6The spirit indeed is /illin&+ but the flesh is /ea$6 "eans: your soul is /illin& to fi&ht /ith these te"ptations and is capable of overco"in& the"+ ho/ever+ hu"an nature is /ea$ and+ /ith /ea$ vi&ilance and prayer+ is capable of a tre"endous do/nfall. The 0ord prayed for three ti"es. The first ti"e+ -e prayed so that the cup of sufferin& /ould pass -i" by+ the second ti"e -e e'pressed -is the outri&ht subordination to Gods /ill+ and an n&el /as sent to -i" to finally stren&then -i" in this choice+ after /hat -e e'clai"ed /ith full deter"ination: *1our will be done.* -avin& prayed the third ti"e+ -e ca"e to the disciples to /arn the" of the betrayers approach: * re you still slee#ing and resting/ %ehold, the hour is at hand, and the Son of 'an is being betrayed into the hands of sinners,* indicatin& that -e has no need of their assistance. %4hen the 0ord /as ready to be betrayed+ -e said: no/ you are sleepin&E or pronounced that to sha"e the"+ as thou&h sayin&: no/ that the betrayer has approached+ if it is convenient to you and the ti"e allo/s sleepin&+ then sleep+ D Blessed Theothylactus(. 6Into the hands of sinners+6 D accordin& to Saint )hrysosto"+ the 0ord is sayin& this to encoura&e the disciples spirit+ sho/in& that /hat is happenin& to -i" is an act of the "alice of the sinners+ and not of -is fault in any sin.6 61ise+ let us be &oin&+6 i.e. let us &o and "eet the betrayer+ so that /hat /as to happen accordin& to the Scripture+ /ould be fulfilled. The $ord-s Arrest %!at. @K:?9-GKE !ar$ >?:?A-G@E 0u$e @@:?9-GA and ,ohn >H:@->@( ll the four Evan&elists tell of the betrayal of )hrist in full accordance. !oreover+ each one only brin&s his o/n details that co"plete the /hole scene. ccordin& to Saint ,ohn+ ,udas brou&ht the /hole spire+ the part of a le&ion of soldiers+ called a cohort+ and consistin& of >::: people+ co""anded by a centurion. This is especially "entioned in verse >@+ as /ell as the servants of the hi&h priests and Pharisees. lthou&h there /as a full "oon+ the cro/d arrived /ith la"ps and torches supposin& that the 0ord "i&ht hide in the concealed parts of the &arden. The soldiers /ere ar"ed /ith s/ords /hile the servants D /ith staves. Evidently+ they e'pected the possibility of serious resistance. The betrayal is characteristic /ith $issin&. *earin& of the public uprisin&+ the hi&h priests ordered ,udas to use caution in arrestin& )hrist. pparently+ it /as not told to the detach"ent of troops+ 4ho" they had to sei#e: they /ere told to ta$e the One+ at 4ho" /ould point ,udas. nd ,udas+ $eepin& his "ission secret+ li"ited hi"self /ith only one indication: *Whomever I !iss, He is the +ne: for 4ho" /e ca"e+ sei7e Him and lead Him away safely* %!ar$ >?:??(. It can be assu"ed+ that ,udas+ separatin& hi"self fro" the detach"ent+ intended to approach the 0ord /ith the usual &reetin&+ $iss -i" and /ithdra/ to the postles+ thereby concealin& his betrayal. -o/ever+ he /as unable to achieve this. 4hen he ca"e up to ,esus and uttered in confusion: *,abbi, ,abbi..,* ,esus &ently as$ed hi": *&riend, why have you "ome/* 2ot $no/in& ho/ to respond to this 5uestion+ ,udas in his confusion e'clai"ed: *Greetings ,abbi* and $issed -i".6 In order to sho/ ,udas that he could not conceal his betrayal+ the 0ord said: *Judas, are you betraying the Son of 'an with a !iss/* t the sa"e ti"e+ the detach"ent ca"e near and+ as Saint ,ohn narrates %co"ple"entin& the first three Evan&elists(+ the 0ord as$ed: *Whom are you see!ing/* 2aturally+ there /ere ,e/ish elders

/ith the detach"ent+ a/are of 4ho" the soldiers had to sei#e+ and they /ere the ones that replied: *Jesus of 6a7areth.* *I am He* the 0ord responded loudly. The arrived /ere instructed that they /ould have to ta$e ,esus cunnin&ly+ carefully+ because -e had adherents that "i&ht stand out for -i". nd -e suddenly and openly D as thou&h not fearin& anythin& D declares: *I am He0* Those /ords of )hrist contained the incredible force for -is ene"ies. The une'pectedness of such an ans/er and the po/er of the spirit revealed+ produced e'traordinary i"pression: they stepped bac$ and fell to the &round. 4hen they so"e/hat recovered fro" that shoc$+ the 0ord repeated -is 5uestion: 64ho" are you see$in&I6 and a&ain they replied: *Jesus of 6a7areth.* The 0ord then said: *I have told you that I am He. $herefore, if you see! 'e, let these go their way.* The 0ords concern for -is disciples is 5uite touchin&. Saint ,ohn e'plains+ concernin& this+ that the 0ords /ords of -is rchpriest prayer had to be fulfilled: 6Of those /ho" <ou &ave !e I have lost none.6 Indeed+ the &uards left the postles alone and approached ,esus to ta$e -i". It /as at that "o"ent /hen the postles decided to intervene for -i". 2ot /aitin& for a response to the 5uestion posed by one of the": 60ord+ shall /e stri$e /ith the s/ordI6+ i"patient Peter dre/ his s/ord and struc$ one of the hi&h priests servants+ !alch+ nearly cut off his ear+ but not fully+ so that /ith one touch the 0ord healed hi" %0u$e @@:G>(. 6Put your s/ord in its place6 said the 0ord to Peter+ 6for all /ho ta$e the s/ord /ill perish by the s/ord6 D of course+ this is not a prophesy but "erely the la/ of GodOs truth+ of the &eneral nature: the one+ /ho attac$s another /ith the intention of $illin& or /oundin& hi"+ deserves that hi"self. This is the sa"e thou&ht that is contained in the co""and"ent &iven after the *lood: *Whoso sheddeth man)s blood, by man shall his blood be shed* %Gen. F:K(. *+r do you thin! that I "annot now #ray to 'y &ather, and He will #rovide 'e with more than twelve legions of ngels/* The 1o"ans called a le&ion a division+ "ade up of >@ cohorts and >:+::: soldiers. ll the n&elic 4orld /ould have ta$en up ar"s in defense of the Son of God+ if -e had not co""itted -i"self to the sufferin&s voluntarily. The 0ord as if contrasts >@ le&ions /ith -is >@ disciples. *How then "ould the S"ri#tures be fulfilled, that it must ha##en thus/* %!at. @K:G?( D this "eans that everythin& happenin& is the fulfill"ent of the prophesies. 0u$e narrates that a"on& those that had co"e to sei#e )hrist+ there /ere the hi&h priests and church leaders the"selves. The 0ord addressed the" /ith e'posure: *Have you "ome out, as against a robber, with swords and "lubs to ta!e 'e/* The "eanin& of this e'posure is that they evidently /ere ready to co""it the unri&hteous act+ for they didnt /ant to accuse the 0ord openly+ in front of all the people and then sei#e -i" as a violator of the la/ D in the "iddle of the day+ in the presence of the people. Instead+ they used that clandestine "ethod to sei#e the 0ord at ni&ht: *%ut this is your hour, and the #ower of dar!ness. $hen all the dis"i#les forsoo! Him and fled.* D so the 0ords prophesy+ pronounced ;ust before+ ca"e true %!at. @K:A>(. Evan&elist !ar$ /as the only one to add that a youth+ covered /ith ;ust a cloth+ follo/ed the detach"ent that had sei#ed ,esus. Thin$in& that this suspicious+ they &rabbed the youth+ but he "ana&ed to escape na$ed+ leavin& the cloth in their hands. The ancient tradition reco&ni#es this youth to be Evan&elist !ar$. 0ivin& nearby+ he /as a/a$ened by the noise+ and not dressin& but ;ust /rappin& hi"self in a blan$et+ hurried to have a loo$ at /hats happenin&. -o/ever+ not all the postles abandoned the 0ord co"pletely. Peter and ,ohn /atched distantly the detach"ent of troops that too$ ,esus. They follo/ed -i" at a distance+ and thereby reached ,erusale"+ seein& /here their Teacher /as brou&ht. The fact+

/here to the rest of the disciples fled+ is un$no/n. But apparently they /ere so shoc$ed and fri&htened /ith everythin& that happened that they hid behind the loc$ed doors D as /e $no/ fro" ,ohn+ @::>F.

The Trial over the $ord4 5eld by the 5i(h &riests

%,ohn >H:>@-@AE !at. @K:G9-KHE !ar$ >?:GA-KGE 0u$e @@:G?-+ KA-KG(.

'avin& ta$en the 0ord ,esus+ the ene"ies led -i" bound %Saint ,ohn( to the house of the hi&h
priests. In co"ple"entin& the first three Evan&elists testi"onies+ Saint ,ohn is the only one to "ention that the 0ord /as brou&ht first to nnas+ /ho conducted a preli"inary interro&ation+ and then sent -i" to )aiaphas. Saint ,ohn also e'plains /hy the 0ord /as first brou&ht to nnas and not to )aiaphas D /ho /as the rulin& hi&h priest that year D as nnas %or+ nnanas as he /as called to by ,oseph *lavius( *was the fatherEinElaw of Caia#has.* The 0ords captors thou&ht that by doin& that+ they /ould sho/ special attention and honor to the fa"ous relative of the rulin& hi&h priest. Besides+ sly old nnas had special respect a"on& his public. -o/ever+ it "ust be assu"ed that after he /as replaced fro" the post of the rulin& hi&h priest+ nnas continued to live in the hi&h priests d/ellin&+ especially as the ne/ hi&h priest )aiaphas /as his close relative. lthou&h both lived in the sa"e residence and shared a co""on courtyard+ they each had separate 5uarters in the lar&e hi&h priests house. )o"pletin& the narration of the first Evan&elists+ Saint ,ohn narrates that ,esus /as follo/ed not only by Peter+ about /hose renounce"ent tell all the four Evan&elists+ but *so did another* D undoubtedly it /as Saint ,ohn hi"self+ as he /as $no/n to the hi&h priest+ even thou&h it is un$no/n to /ho" e'actly and /hy: accordin& to the tradition D throu&h his fishin&. Thats /hy he entered inside the hi&h priests courtyard+ and then told the door$eeper to let Peter. ccordin& to Saint ,ohn+ here happened the first renounce"ent of Peter+ /hen+ durin& the 0ords interro&ation by nnas+ he /as standin& close to the open fire and /ar"ed hi"self up. )unnin& nnas did not accuse the 0ord of anythin&+ but ;ust as$ed -i" /hat -e preached and /ho -is disciples /ere. 4ith this+ he intentionally set the o"inous tone of the further proceedin&s+ havin& cast suspicion upon ,esus as at so"e $ind of the leader of a hidden conspiracy+ /ith the secret teachin& and clandestine ai"s. -o/ever+ the 0ord revealed his cunnin&ness /ith -is ans/er: *I s#o!e o#enly to the world. I always taught in synagogues and in the tem#le, where the Jews always meet, and in se"ret I have said nothing*. To prove this+ the 0ord offered to interro&ate the /itnesses that had heard -i" preachin&. 2ot /ithstandin& that there /as nothin& offensive for the hi&h priest in this reply+ one of the servants+ apparently /ishin& to please the hi&h priest+ hit the 0ord on the chee$ /ith the pal" of his hand+ sayin&: *.o 1ou answer the high #riest li!e that/* If ,esus endured this silently+ it could have been ta$en that -e accepted that blo/ as ;ust+ and the pride of the over-#ealous servant /ould have increased throu&h the silent acceptance of his action. Therefore+ in order to stop the evil in its initial sta&e and put sense into the servant+ the 0ord ob;ected: *If I have s#o!en evil, bear witness

of the evil: but if well, why do you stri!e 'e/* D i.e. if you can prove that I /as teachin& the people so"ethin& bad+ then reveal it+ prove it+ but dont hit !e /ithout any reason. Saint ,ohn states further that nnas sent bound ,esus to hi&h priest )aiaphas %verse @?(. pparently+ the 0ord /as led only throu&h the internal courtyard of the sa"e house+ /here there /as set the fire+ close to /hich Peter %/ho had once already renounced )hrist( /as standin& and /ar"in& hi"self. Both Saints !atthe/ and !ar$ &ive detailed narrations about /hat happened at )aiaphas. t place happened the &atherin& of all the hi&h priests+ elders and Scribes D in a /ord+ nearly all the Sanhedrin. 3espite the late hour of the ni&ht+ they all hurried to &ather evidence a&ainst ,esus+ so that they /ould have everythin& necessary for the other+ official "ornin& "eetin& of the Sanhedrin+ /here they could officially announce death sentence to -i". *or that+ they be&an to see$ false /itnesses+ /hich could accuse ,esus of so"e cri"inal act+ but 6they found none.6 *inally+ t/o false /itnesses ca"e forth D as the la/ re5uired that there should be no less than t/o+ in order to sentence the accused %2u". AG:A:E 3eut. >9:K and others(. They re"e"bered of the /ords said by the 0ord in ,erusale"+ /hen -e first drove out the traders fro" the te"ple+ "odifyin& the" /ith an evil intention and assi&ned the" a different "eanin&. t the ti"e+ the 0ord said: *.estroy this tem#le, and in three days I will raise it u#* %,ohn @:>F(. -e didnt say: 6I could destroy itE and 6in three days I /ill raise it up6 D in )hurchSlavonic 6erect6+ in Gree$ 6e&ero+6 but -e didnt say 6create+6 /hich is a co"pletely different /ord in Gree$: 6i$odo"iso6. The 0ord /as spea$in& of the te"ple of -is Body+ /hile the false /itnesses presented those /ords as so"e sort of boastin&+ in /hich+ essentially+ there /asnt anythin& cri"inal. Thats /hy Saint !ar$ states: *%ut not even then did their testimony agree* %!ar$ >?:GF(. Throu&hout this+ the 0ord re"ained silent+ because there /as no need to respond to such absurd and "oreover confused accusations %accordin& to Saint !ar$+ another /itness testified so"e/hat differently(. This /as annoyin& )aiaphas+ so he decided to co"pel the 0ord to "a$e such confession+ that /ould a reason to announce -i" the death sentence as to a blasphe"er. ccordin& to the ;udicial custo"s of those days+ he addressed the 0ord /ith a resolute 5uestion: *I #ut 1ou under oath by the living God9 tell us if 1ou are the Christ, the Son of God/* 6I put <ou under oath6 D /as the usual for"ula of the oath+ callin& upon God to be the /itness. This /as applied /hen the court de"anded the accused to ans/er the 5uestion put to hi" by the accusers and to do it truthfully. The 0ord could not i&nore ans/erin& to such a direct 5uestion+ particularly as it /as as$ed under the oath+ especially as -e had no "ore need to hide -is !essianic 3ivine /orthiness. On the contrary+ -e had to testify about it triu"phantly. nd -e ans/ers: *It is as you said,* i.e. *1es, it is true @ I am Christ,* and further adds to this: *Hereafter you will see the Son of 'an sitting at the right hand of the <ower, and "oming on the "louds of heaven.* This of course+ refers to the /ords of Psal" >:F:>+ in /hich the !essiah is depicted as sittin& to the ri&ht of God+ and also D to 3aniels prophesies in 9:>A->? of the !essiah as the 6Son of !an+6 co"in& on the clouds of heaven. 4hat the 0ord tried to say is that all those i"pious ;ud&es /ould soon see the "anifestation of -is 3ivine po/er+ as of the Son of God+ throu&h "any si&ns and "iracles. *$hen the high #riest tore his "lothes, saying, *He has s#o!en blas#hemy0* D to the ,e/s+ the tearin& of clothin& /as the usual e'pression of sorro/ and la"entation.

lthou&h it /as forbidden for a hi&h priest to tear his clothin& %0ev. >::KE @>:>:(+ in doin& so+ )aiaphas /anted to e'press his especial &rief+ /hich even forced hi" to for&et that forbiddance. Of course+ this /as ;ust a hypocritical act on his part+ so that he could declare the 0ords ac$no/led&"ent of -i"self as bein& the !essiah D a blasphe"y. *What do you thin!/* D 4hat is your opinion on this "atterI D as$s )aiaphas of those present+ and receives the desired response: *He is deserving of death.* They then started to s/ear and "oc$ at )hrist ;ust li$e /ith the already convicted cri"inal: they spat in -is face+ as a si&n of e'tre"e loathin& and deni&ration+ hit -is ears+ beat -i" on the head+ -is chee$s+ tauntin& and as$in&: *<ro#hesy to us Christ0 Who is the one who stru"! 1ou/* i.e. if <ou are the all-$no/in& !essiah+ then na"e the person /ho hits you+ /ithout $no/in& or seein& hi". This last act sho/s that the /hole ;ud&"ent /as a rou&h spectacle+ /hich concealed bloodthirsty and sava&e hatred. Those /ere not ;ud&es but ani"als+ unable to conceal their ra&e. &eter-s 9e!ou!ce#e!t %!at. @K:KF-9GE !ar$ >?:KK-9@E 0u$e @@:GG-K@E ,ohn >H:>K->H+ @G-@9(. ll four Evan&elists narrate about Peters renounce"ent+ althou&h so"e differences in their narrations are obvious. t any rate+ these differences do not concern the "atters essence: the Evan&elists only co"plete and interpret one another+ so that throu&h the co"parison of their testi"onies+ the precise and full history of this event can be built. 3urin& the trial over the 0ord+ first at nnas and then at )aiaphas+ Peter stayed in one and the sa"e inner courtyard of the hi&h priests house+ /here the door$eeper at the re5uest of Saint ,ohn+ /ho /as $no/n to the hi&h priest brou&ht hi". The fact that it /as one and the sa"e courtyard of the hi&h priests house+ /here nnas and )aiaphas resided in the separate sectors+ effaces the see"in& contradiction bet/een the narratives of+ Evan&elist ,ohn+ on the one hand+ and of the first three Evan&elists on the other. Saint ,ohn presents Peters renounce"ent as be&innin& and finishin& in nnass courtyard+ /hile the other three Evan&elists+ not even "entionin& )hrists interro&ation by nnas+ narrate as thou&h the /hole three renounce"ents too$ place in )aiaphas courtyard. It is obvious that it /as the co""on courtyard. 4hen throu&h Saint ,ohns help %/ho $ne/ the hi&h priest(+ Peter ca"e into the courtyard+ the servant &irl+ that let hi" co"e in+ told hi": 6<ou are not also one of -is disciples+ are youI6 *I am not* replied Peter+ and stood closer to the fire that /as set because of the cold and bad /eather. -o/ever+ the servant &irl didnt leave hi" alone. ccordin& to Saint !ar$ %>?:K9(+ starin& at his face+ illu"inated by the fire+ she affir"atively declared: *1ou also were with Jesus of 6a7areth,* and also said to the bystanders: *$his man was also with Him* %0u$e @@:AK(. Peter continued his renounce"ent+ sayin&: *Woman, I do not !now Him* %0u$e @@:G94, *I neither !now nor understand what you are saying* %!ar$ >?:KH and !at. @K:9:(. This is ho/ the first renounce"ent happened+ be&innin& at the &ate and finishin& by the fire. s Saint !ar$ narrates+ Peter+ /ishin& to &et rid of the persistent servant &irl+ /al$ed a/ay fro" the fire to the front of the court-yard+ at the threshold of the &ates so that if needed he could run a/ay. !uch ti"e passed. 2oticin& hi" a&ain+ the sa"e servant &irl %!ar$ >?:KF( be&an to tell those standin& ne't to hi": *$his is one of them.* She /as ;oined by another servant &irl %!at. @K:9>(+ also sayin&: *$his fellow also was with Jesus of 6a7areth.* <et another addressed Peter /ith: *1ou also are

of them* %0u$e @@:GH(. Once a&ain+ Peter chan&ed his position and dre/ closer to the fire+ but here as /ell so"e %,ohn >H:@G( started sayin&9 *1ou are not also one of His dis"i#les, are you/* -e denied it+ sayin& 62oM6 This /as the second renounce"ent+ and on the basis of ,ohns verses @? and @G+ chapter >H+ one can assu"e that it occurred at the sa"e ti"e /hen ,esus /as bein& led fro" nnas to )aiaphas. fter the second renounce"ent+ a period of one hour passed %0u$e @@:GF(. The sunrise /as close+ and /ith it the *"rowing of the rooster* %!ar$ >A:AG(. The trial over the 0ord+ carried out by hi&h priest )aiaphas+ /as about to be finished. One of the servants %a relative of !alchus+ /hose ear /as cut off by Peter( said to Peter: *.id I not see you in the garden with Him/* %,ohn >H:@K(+ /hile another added: *Surely this fellow also was with Him, for he is a Galilean* %0u$e @@:GF(. This /as follo/ed by "any sayin&: *Surely you are one of them: for you are a Galilean, and your s#ee"h shows it* %!ar$ >?:9:(+ *&or your s#ee"h betrays you* %!at.@K:9A(. *ear overca"e Peter and *he began to "urse and swear, ?I do not !now this 'an of whom you s#ea!. se"ond time a rooster "rowed,* as Saint !ar$ testifies+ undoubtedly 5uotin& the /ords of Peter hi"self %!ar$ >?:9>-9@(. ccordin& to Saint !ar$s testi"ony+ /hen the rooster cro/ed the first ti"e after the first renounce"ent %verse KH(+ * nd the (ord turned and loo!ed at <eter. $hen <eter remembered the word of the (ord, how He had said to him, ?%efore the rooster "rows, you will deny 'e three times.) So <eter went out and we#t bitterly.* The third renounce"ent occurred under the si"ilar circu"stances+ and evidently coincided /ith the "o"ent /hen the 0ord D already conde"ned and sub;ected to hu"iliation and beatin& D /as led into the courtyard out of )aiaphas house. -ere+ bein& &uarded+ the 0ord had to /ait for the da/n %0u$e KA-KG( and the ne/+ official asse"bly of the Sanhedrin+ /hich /ould hand do/n the for"al sentence. roosters cro/ and the 0ords &lance+ cast at hi"+ evo$ed burnin& and bitter re"orse in Peters soul: he ran a/ay fro" the place of his do/nfall+ and /eeps bitterly over it.

Great Friday
The "a!hedri!-s "e!te!ce %!at. @9:>E !ar$ >G:> and 0u$e @@:KK-9>( This second+ already official &atherin& of the Sanhedrin is "entioned briefly+ only in one verse+ by Evan&elists !atthe/ and !ar$: the narrative of Saint 0u$e is "ore detailed. This &atherin& /as called to observe the for"ality of the out/ard ;ustice of the death sentence+ announced to ,esus at the previous ni&ht session. The Tal"ud D the collection of all the ancient ,e/ish la/s D states that in the cri"inal "atters+ the final sentence "ust not be announced before the ne't day after the trial starts. -o/ever+ neither )aiaphas+ nor the Sanhedrin /anted to postpone the final sentence till the ti"e after the feast of the Passover. Thats /hy they hastened to observe at least the for"ality of the secondary trial. That ti"e+ the Sanhedrin &athered at da/n in the &reater nu"ber %to the" ;oined the Scribes D as it is said by Saint 0u$e @@:KK(+ and not at )aiaphass

house but in the Sanhedrin hall. fter spendin& all the ti"e till the da/n in the courtyard of the hi&h priest+ bein& hu"iliated by the hi&h priest &uards and servants+ the 0ord /as brou&ht there. They led -i" into the hall of the Sanhedrin asse"bly and as$ed: 6If <ou are the )hrist tell us.6 They did that+ partly because there /ere the ne/ "e"bers that /ere not present at the ni&ht session+ and partly because they /ere hopin& to hear so"ethin& ne/ fro" the 0ord. Before &ivin& the" a direct ans/er the 0ord e'poses the"+ sho/in& that bein& the ll-Seein&+ -e $no/s their thou&hts. The trial /as for"ed purely for the sa$e of for"alis": the 0ords fate had already been deter"ined+ irrespective /hat -e said. Thats /hy the 0ord replied: *If I tell you, you will by no means believe. nd if I also as! you, you will by no means answer 'e or let 'e go,* i.e. it is pointless for !e to tal$: if I as$ed you about that+ /hat could lead to the clarification of !y !essianic /orthiness and the end of your blindness+ you all the sa"e /ould not ans/er !e. <ou /ould not &ive !e the opportunity to ;ustify !yself before you and to be set free: but $no/ this D after all that has to happen because of your "alice+ you /ill see "e no other /ay+ but in the &lory of !y *ather: *Hereafter the Son of 'an will sit on the right hand of the #ower of God.* * re 1ou then the Son of God/* Dthey a&ain as$ed persistently+ and the 0ord for"ally confir"ed that /ith: *1ou rightly say that I am0* ccordin& to the ,e/ish ;udicial protocols+ such an ans/er "eant a fir" and decisive 6<esM I a" the Son of God.6 Pleased that the 0ord had openly declared -i"self the Son of God+ and thereby &ave the" the ri&ht to accuse -i" of blasphe"y+ the "e"bers of the Sanhedrin announced that there /as no need for the further e'a"ination and announced -i" the death sentence. In reality+ they had no ri&ht to co""it anyone to death. Thats /hy+ in order to &et the death sentence confir"ed+ they needed to receive the 1o"an &overnor Pontius Pilates a&ree"ent. The :eath o* ,udas %!at. @9:A->:(. Only Evan&elist !atthe/ tells us about the further fate of ,udas the betrayer. 6Then ,udas+ -is betrayer+ seein& that -e had been conde"ned+ /as re"orseful and brou&ht bac$ the thirty pieces of silver to the chief priests and elders6 D it is of course possible+ that ,udas didnt e'pect ,esus to be sentenced to death+ or in &eneral+ bein& blinded by avarice+ didnt thin$ of the conse5uences of his betrayal. 4hen his Teacher /as conde"ned and his &reed satiated /ith the possession of the silver coins+ his conscience suddenly a/o$e: the /hole horror of his "indless act appeared before hi". -e repented+ but unfortunately that repentance /as "i'ed /ith despair /ithin hi" and not /ith the hope for Gods all-for&ivin& "ercy. This type of repentance is ;ust the unbearable a&ony of the conscience+ /ithout any hope for chan&e. Thats /hy it is fruitless and useless+ and thats /hy it led ,udas to/ards a suicide. 6 nd brou&ht bac$ the thirty pieces of silver6 D that+ /hat a short ti"e before see"ed so te"ptin&+ at that ti"e+ /hen he be&an to feel the pan&s of conscience+ see"ed to hi" 5uite repu&nant. Such is any sin in &eneral. Its not silver coins that he should have thro/n do/n before the hi&h priests+ but hi"self D before the 0ord ,esus )hrist+ pleadin& for for&iveness of his sin+ and of course+ he /ould have then been for&iven then. -o/ever+ he is considerin& /ithout the help fro" above but only /ith his forces to chan&e /hat he had done: returnin& the "oney+ he testifies: *I have sinned by betraying inno"ent

blood.* ccordin& to Saint ,ohn )hrysosto"+ this testi"ony increases the &uilt of both ,udas and the hi&h priests: 6-is D because he didnt repent+ or /hen he did+ it /as too late+ and he conde"ned hi"self+ because he confessed that he betrayed the 0ord uselesslyE their &uilt is increased+ because /hen they had the opportunity to repent and chan&e their "ind+ they didnt repent.6 They treated ,udas heartlessly+ coldly and "oc$in&ly. *What is that to us/ 1ou see to it0* This indicates their e'tre"e "oral coarseness. 6Then he thre/ do/n the pieces of silver in the te"ple and departed+ and /ent and han&ed hi"self6. -e thre/ do/n the unaccepted coins in the te"ple+ thin$in& that perhaps this act "i&ht cal" his pan&s of conscience D but in vain: the inner tortures brou&ht hi" to such a state+ that he /ent and han&ed hi"self. *ollo/in& this+ he apparently fell to the &round+ as postle Peter states in cts %>:>H(: *and falling headlong, he burst o#en in the middle and all his entrails gushed out.* Even /ith all their corruption+ the hi&h priests found it i"possible to utili#e that "oney for the te"ple D *#ut them into the treasury,* i.e. into the te"ple treasury+ as it /as the *#ri"e of blood.* By the /ay+ they apparently /ere basin& their action on 3eut. @A:>H+ and in this case+ their hatred to/ards the 0ord ,esus )hrist beca"e apparent+ ;ust as it beca"e apparent that they valued -is betrayal at A: pieces of silver. The Pharisees tendency to fulfill a "inor co""and"ent+ /hile violatin& an i"portant one D not to conde"n the innocent D characteri#es the" very definitely. There /as a field belon&in& to a $no/n potter+ /hich /as useless because it /as used for e'cavatin& clay+ firin& clay pots and *bury strangers in6 D the ,e/s and proselytes that died a"on& the hu&e nu"bers+ /hich &athered in ,erusale" for the Passover and other si&nificant feast-days. Thus+ the Prophet ,ere"iahs prophesy /as fulfilled: 6 nd they too$ the thirty pieces of silver+ the value of -i" /ho /as priced+ 4ho" they of the children of Israel priced6: 6 nd &ave the" for the potters field.6 -o/ever+ nothin& rese"blin& these /ords can be found by the Prophet ,ere"iah: the only part in A@:9+ spea$s in &eneral ter"s of the purchase of the potters field. Perhaps it /as a later transcriber insertion. 4e find the si"ilar state"ents+ "ade by the Prophet =echariah >>:>@->A. In ,ere"iah chaps. >H>F the potter is also "entioned of+ and it is possible that =echariah too$ his i"a&e fro" there. Besides+ in ancient ti"es it /as a co""on thin& to abbreviate the personal na"es+ and its possible that the transcriber "i&ht by "ista$e put ,ere"iahs abbreviated na"e %,riah( instead of =achariahs %=riah(. The "eanin& of this section of the Boo$ of =echariah is this: God had placed the Prophet as the representative of the -i&h Shepherd God+ to &ra#e the sheep of the house of Israel. The ,e/s didnt listen to the Prophet i.e. they didnt listen to God -i"self. In order to de"onstrate to the ,e/s+ ho/ little they value the care of the Prophet and conse5uently of God -i"self+ God directs to the Prophet to as$ the": /hat su" /ould they &ive hi" for his pastoral effortsI They &ave hi" the price of a slave D A: pieces of silver+ i.e. they valued the Prophets labors+ and conse5uently of God -i"self+ as trivial+ li$e those of a slave. God then said to the Prophet: put this &reat su" %it is irony+ of course(+ at /hich they valued !e+ into the te"ple treasury. nd I too$ it %said the Prophet(+ and thre/ it unto the potter+ in the house of the 0ord %=ech. >>:>>->@(. This prophecy /as fulfilled /ith the betrayal of the 0ord ,esus )hrist. The ,e/s evaluated their Good Shepherd+ ,esus )hrist at A: pieces of silver D the price of a slave D and /ith that "oney purchased the land fro" the potter. At the Trial o* &ilate

%!at. @9:>-@+ >>-A@E !ar$ >G:>->FE 0u$e @A:>-@G and ,ohn >H:@H->F:>K( * nd they bound Jesus, led Him away, and delivered Him to <ilate6 D Since the ti"es of Israels subordination to the 1o"ans+ the ri&ht to pronounce death sentences had been ta$en a/ay fro" the Sanhedrin+ as can be seen fro" ,ohn >H:A>. The stonin& of Stephen /as a /illful act. ccordin& to the la/+ the accused of blasphe"y /ere punished by stonin&. -o/ever+ the ,e/s unconsciously fulfilled Gods /ill by /antin& to sentence the 0ord ,esus )hrist to a "ore deni&ratin& death D crucifi'ion on the cross D and /ith this ai"+ after the Sanhedrin pronounced the death sentence+ they brou&ht -i" to the &overnor Pontius Pilate+ i.e. the ruler. Pontius+ na"ed Pilate+ /as the fifth procurator or ruler of ,udea. -e received that post in the year @K 3 fro" the 1o"an E"peror Tiberius. -e /as a proud+ arro&ant and cruel person+ and at the sa"e ti"e indecisive and co/ardly. -e hated the ,e/s and in turn /as hated by the". Soon after )hrists crucifi'ion+ he /as su""oned to 1o"e+ tried and i"prisoned in northern Gaul+ /here he co""itted suicide. Procurators usually resided in )aesarea. -o/ever+ on the feast-day of the Passover+ they "oved to ,erusale"+ /here they could $eep an eye on the order. Saint Evan&elist ,ohn has the "ost detail on Pilates trial. -e narrates that the ,e/s led ,esus to the Praetoriu"+ the 1o"an &overnors court of ;ustice. In all probability+ it /as situated to the north/est of the te"ple+ near or inside ntoniuss fortress /here the 1o"an &arrison /as placed. They didnt enter it because to touch anythin& heathen /as counted as desecration+ and "i&ht have prevented the" fro" parta$in& of Pascha. This is the clear indication that the Passover /as approachin& that ni&ht+ and that )hrist partoo$ of the Pascha on the eve of the feast-day+ and -e brou&ht -i"self as a sacrifice+ as the true Paschal 0a"b+ at the day of the Old Testa"ent Passover+ /hich /as the sy"bol of -is sufferin&. Pilate+ in this instance+ "ade a concession to the ,e/ish custo"s %it is /ell $no/n that the 1o"ans atte"pted to spare the custo"s and traditions of the con5uered nations+ so as not to rise the" too "uch a&ainst the"selves(+ by /al$in& out to the" to the rostru" D an open+ elevated area in front of the Procurators 5uarters D and in5uired: *What a""usation do you bring against this 'an/* The first t/o Evan&elists be&in their narrative about Pilates trial /ith the interro&ation of the 0ord+ the third D /ith -is accusations by those /ho brou&ht -i"+ /hile Saint ,ohn D /ith a 5uestion fro" Pilate to those /ho brou&ht the 0ord: thus+ fro" the very openin& and further+ concernin& the subse5uent narratives+ Saint ,ohn adheres to the "ore detailed and se5uential order of the ;udicial procedure+ thereby co"pletin& the first three Evan&elists. *Why, what evil has He done/ I have found no reason for death in Him* D the ,e/s didnt /ant a ne/ e'a"ination of )hrists case: they /ere hopin& that Pilate /ould be the e'ecutioner of their sentence. Pilate $ne/ too /ell the type of people he /as dealin& /ith. -e therefore i""ediately placed the accusers in their place+ in relation to hi"self+ as to the representative of the 1o"an authority: I cannot "a$e a ;ud&"ent+ /ithout first hearin& the details+ so therefore *1ou ta!e Him and 2udge Him a""ording to your law.* Indeed+ the Sanhedrin /as e"po/ered to ;ud&e and carry out the punish"ent for certain trans&ressions /ithout the 1o"an sanction: the only e'ception /as the death penalty. Pilate invites the" to use their ri&ht. )han&in& their proud attitude to one of sub"issiveness+ the ,e/s ac$no/led&e the li"itations of their ri&hts+ that they couldnt sub;ect the cri"inal+ /ho in their opinion is /orth of death+ to the e'ecution. *It is not lawful for us to #ut anyone to death,* *that the saying of Jesus might be fulfilled whi"h He s#o!e,

signifying by what death He would die.* Indeed+ not once the 0ord foretold that -e /ould be betrayed to the heathens %!at. @::>F(+ that -e /ould be raised fro" the &round+ i.e. be crucified %!at. @K:@E ,ohn >@:A@(. fter that+ the 0ords ene"ies /ere obli&ed to e'press their accusations a&ainst -i"+ /hat /e find by Saint 0u$e: *We found this fellow #erverting the nation, and forbidding to #ay ta5es to Caesar, saying that He Himself is Christ, a 8ing* %0u$e @A:@( D the sly hypocrites+ /ho the"selves hated the 1o"ans+ invent that slanderous accusation of purely political nature+ so as to "a$e it easier to &ain the confir"ation of the death sentence for ,esus. s Saint ,ohn narrates %>H:AA(+ Pilate as$ed the 0ord in privacy+ inside of the praetoriu"+ the 5uestion+ concernin& that accusation: * re 1ou the 8ing of the Jews/* D * re you s#ea!ing for yourself about this, or did others tell you this "on"erning 'e/*, as$ed the 0ord: it /as necessary to $no/ the source of that 5uestion D if Pilate hi"self /as as$in& that+ the ans/er /ould be ne&ative+ because )hrist /as not a $in&+ in the sense Pilate /asE if Pilates 5uestion /as a repetition of /hat the ,e/s /ere sayin&+ then the ans/er /ould be affir"ative+ because )hrist /as indeed the 7in& of Truth. )hrist /as not a political $in& of the ,e/s+ but /as the theocratic ruler of the universe. So the 0ord "ade Pilate say in /hat sense he /as applyin& the /ord J$in&6 to -i"6+ i.e. if he personally /as accusin& -i" of appropriatin& that title+ or if he /as ;ust repeatin& the ,e/s accusations. Pilates ans/er is filled /ith conte"pt for the ,udais": * m I a Jew/ 1our own nation and the "hief #riests have delivered 1ou to me. What have 1ou done/* D i.e. he doesnt ad"it any royal /orthiness in )hrist+ but ;ust /ants to $no/+ /hy the people and hi&h priests delivered -i"+ accusin& -i" of appropriatin& the title of a $in&. ,esus ans/ers: *'y 8ingdom is not of this world* D the 0ord confir"s that -e is truly a 7in&+ but in the spiritual and not political sense of the /ord+ not the type of $in& as he i"a&ines. 6Pilate therefore said to -i"+ J re <ou a 7in& thenI D havin& understood that ,esus is not a political pretender for the terrestrial $in&do"+ Pilate e'presses his doubts about the possibility of e'istence of so"e other spiritual real". Then the 0ord confir"s that -e is truly a 7ing+ the 7in& of the spiritual 7in&do" of Truth+ and that -e ca"e to earth so as to testify of the Truth D "eanin& of course+ under the /ord 6truth+6 the reli&ious truth of -is 3ivine teachin&. -is sub;ects are those /ho are able to heed this Truth. Bein& a coarse heathen+ Pilate of course couldnt co"prehend those /ords of the 0ord and said disdainfully: *What is truth/* But he reali#ed that the 7in&do" of ,esus /as not political+ and /as in no /ay a threat to the 1o"an rule. t that ti"e+ the heathen Greco-1o"an /orld reached such a level of "ental and "oral decay+ that it lost its faith in the possibility of truth e'istence in &eneral+ and didnt believe that there /as such a thin& as truth. Pilates historic 5uestion *What is truth/* serves as the e'pression of despondent disbelief in truth+ the ans/er to /hich he even didnt /ant to hear+ but si"ply /al$ed out to the ,e/s and stated that he found no fault in ,esus. That declaration deeply stun& the pride of the Sanhedrin "e"bers+ and they D as the first three Evan&elists narrate D be&an to insistently accuse the 0ord of "any thin&s+ /antin&+ /hatever it too$+ to achieve -is conviction. 0istenin& to that+ the 0ord $ept silent all the ti"e, *so that the governor marveled greatly* %!at. @9:>?(. t that point+ they "entioned that -e /as incitin& the people+ teachin& throu&hout ,udea+ be&innin& fro" Galilee %0u$e @A:G(. Pilate then in5uired *if the 'an were a Galilean/6 and sent -i" to 7in& -erod+ /ho at that ti"e D because of the feast days D also resided in ,erusale". Only Evan&elist 0u$e narrates of )hrists trial before -erod %@A:9->@(. pparently+ Pilate /as

hopin& to receive "ore definite infor"ation fro" -erod on the personality and /or$s of the accused+ /hich to hi" /ere not co"pletely clear. *ro" the further re"ar$ of Saint 0u$e D that fro" that "o"ent Pilate and -erod beca"e friends D it can be concluded that Pilate sent )hrist to -erod on purpose and that /ay stopped the ani"osity that e'isted bet/een the". Perhaps he /as hopin& to receive a favorable response about )hrist fro" -erod+ in order to liberate -i" fro" the hands of -is persistent accusers. 2o /onder he later points to the fact+ that -erod too didnt find any fault in -i"+ /hich deserved the death sentence. %0u$e @A:>G(. -erod /as very &lad to see ,esus. This /as the sa"e -erod ntipas that "urdered ,ohn the Baptist+ and hearin& of )hrists /or$s+ thou&ht that -e /as ,ohn resurrected fro" the dead. -erod /as hopin& to see a "iracle fro" the 0ord: not to start believin& in -i"+ but only to satisfy his curiosity+ li$e /e /atch the sho/s /here "a&icians see"in&ly s/allo/ sna$es+ s/ords etc. and "arvel at that %Blessed Theothylactus(. pparently -erod re&arded the 0ord as so"eone li$e a sorcerer. -e posed "any 5uestions to -i"+ hopin& to hear so"ethin& interestin&+ but to all his 5uestions+ the 0ord preserved total silence. The hi&h priests and Scribes accused the 0ord incessantly+ apparently tryin& to prove that -is ser"ons /ere as "uch dan&erous for -erod as they /ere for )aesar. -avin& "oc$ed at the 0ord+ -erod dressed -i" in the /hite vest"ent and sent -i" bac$ to Pilate. 4ith 1o"ans+ a candidate for an authoritative or honored position %the very /ord 6candidate+6 co"es fro" the 0atin /ord 6candidus6 "eanin& /hite+ bri&ht(+ used to /ear the /hite %bri&ht( vest"ent. By dressin& the 0ord in that type of attire+ -erod /anted to e'press that he re&arded ,esus only as so"e co"ical candidate to the royal ,e/ish throne+ and that he did not consider -i" as a serious and dan&erous cri"inal. nd Pilate understood that. 1eferrin& to that even -erod found nothin& that /arranted the death sentence+ Pilate proposes to the hi&h priests+ Scribes and the people+ that after punishin& the 0ord he /ill release -i". -e thou&ht to satisfy the" /ith so"e "inor punish"ent. 4ith that+ he re"e"bered that there /as an old ,e/ish custo"+ accordin& to /hich+ before the Passover+ they ca"e to the &overnor /ith the re5uest to have one of the conde"ned prisoners released+ and hi"self offered: *Whom do you want me to release to you/ %arrabas, or Jesus who is "alled Christ/* %!at. @9:>9(. The first t/o Evan&elists add to this: *&or he !new that they had handed Him over be"ause of envy* %!at. @9:>H(. pparently+ Pilate /as hopin& that he /ould find a different feelin& for ,esus a"on& the co""on people+ and that they /ould as$ e'actly ,esus to be released. It /as to that "ultitude of people+ /hich &athered in front of the procurators house+ that Pilate directed his 5uestion: *Whi"h of the two do you want me to release to you/* 4hile he /as sittin& on his ;ud&"ent seat+ situated in the open+ elevated ;udicial place+ called in Gree$ 6lifostron+6 or in ,e/ish D 6&avvapha+6 a "essen&er appeared before hi" /ith the "essa&e fro" his /ife: *Have nothing to do with that Just 'an, for I have suffered many things today in a dream be"ause of him.* So"e of the ancient )hristian /riters "ention her na"e+ as Claudia !roculus. They presu"ed that she confessed the ,e/ish faith+ or /as at least disposed to/ards it+ /hile the tradition states that she later beca"e a )hristian. Probably she heard "uch about the 0ord ,esus )hrist+ and /as afraid that by conde"nin& -i"+ her husband /ould brin& upon hi" Gods punish"ent. It is un$no/n /hat type of drea" she had+ but it can be supposed that ,esus the Galilean appeared in her drea" as a 1i&hteous+ bein& tortured innocently. nd in her drea"+ she suffered because of the thou&ht that her o/n husband appeared as -is e'ecutioner. 4hile the "essen&er /as reportin& to Pilate his /ifes "essa&e+ the ,e/ish leaders be&an to influence the people+ so that they /ould as$ Pilate to release Barabbas D and the people succu"bed to their sinful su&&estions. 4hen Pilate

for the second ti"e as$ed the 5uestion: *Whi"h of the two do you want me to release to youI6 they replied: *%arabbas.* *What then shall I do with Jesus who is "alled Christ/* as$ed Pilate. They responded /ith: *(et Him be "ru"ified0*: accordin& to Saint 0u$e+ they cried out: *Cru"ify Him0* Pilate+ still /ishin& to release ,esus+ raised his voice+ sayin&: *Why, what evil has He done/* *%ut they "ried out all the more, ?Cru"ify Him0)* Euthy"ius =i&aben underlines the point: 6They are not sayin&: 0et -i" be $illed+ but let -i" be crucified+ so that the very type of death /ould sho/ -i" as a villain6. 0i$e that the prophecy about the very type of )hrists death for us+ had to be fulfilled. )orrupted by their spiritual leaders+ the people preferred Barabbas to the 0ord ,esus )hrist. The Evan&elists tell us that Barrabas /as a /ell-$no/n "alefactor+ /ho /ith the band of acco"plices+ co""itted "urders and "ade in the city a certain sedition %!at. @9:>KE ,ohn >H:?:E 0u$e @A:>F and !ar$ >G:9(. -earin& the enra&ed roar of the people+ /hich he apparently didnt e'pect+ Pilate beca"e co"pletely be/ildered. -e /as afraid that his further persistence in defendin& the 1i&hteous "i&ht provo$e a serious disturbance a"on& the people+ /hich /ould have to be 5uelled /ith the ar"ed force+ and that the infuriated hi&h priests /ould then be able to report about that to )aesar+ accusin& hi" of causin& that disturbance by defendin& the federal cri"inal+ as they /ere tryin& to portray the 0ord ,esus. 8nder the pressure of such feelin&s+ Pilate decided to satisfy the peoples lust for blood by handin& over the Innocent for scour&in&. -e probably hoped that by "a$in& such a concession to the peoples fury+ he /ould be still able to save ,esus fro" the death on the cross. *So then <ilate too! Jesus and s"ourged Him* %,ohn >F:>(. ll the Evan&elists narrate of the scour&in&. ccordin& to the first t/o Evan&elists+ the soldiers led ,esus into the praetoriu" to have -i" scour&ed %in Slavonic: praetoriu" --6the ;ud&"ent place6(+ i.e. into the courtyard+ probably to have "ore roo"+ because the area in front of the courtyard /as con&ested /ith people. They then called up the /hole re&i"ent+ or cohort+ a&ainst -i". The soldiers re"oved the top attire fro" ,esus and be&an to scour&e -i". 4ith the 1o"ans+ such a type of scour&in& /as assi&ned for serious cri"es+ and "ainly for the slaves. The /hips /ere "ade of ropes or belts+ and their ends /ere e"bedded /ith the bone and "etal stic$s. This torture /as so painful+ that "any died durin& the scour&in&. 8sually+ the conde"ned individual /as tied to a post+ in a leanin& position. The soldiers then /hipped his bare bac$+ /hat fro" the initial blo/s+ caused deep flesh /ounds that bled profusely. That /as the terrible punish"ent+ to /hich Pilate inflicted the One+ in 4ho" he found no fault. -o/ever+ it has to be assu"ed that it /as done to satisfy the cro/ds lust for blood and save -i" fro" the cruciferous death. -avin& finished the scour&in&+ the cruel soldiers be&an to "oc$ at the Sufferer: they dressed -i" in a 6purple robe+6 i.e. a soldiers red cape+ a$in to those "antles /orn by $in&s and hi&hest "ilitary leaders. Those "antles /ere /ithout sleeves and /orn around the shoulders so that the ri&ht ar" re"ained free. That cape /as supposed to represent the royal "antle for the 7in& of the ,e/s. They placed a cro/n "ade of sharp thorns on -is head+ and put a cane in -is hands+ /hich supposedly represented a royal scepter. -avin& done all that for to "oc$ at the 3ivine Sufferer+ the soldiers then be&an to $neel before -i". S/earin& at -i"+ they be&an to say+ as thou&h &reetin& -i": *Hail0 8ing of the Jews.* To&ether /ith that+ they slapped -i" across the chee$s+ spat on -i"+ &rabbed the cane fro" -is hands+ and beat -i" on the head+ so that the thorns of the cro/n /ould drive deeper and cause &reater /ounds.

ccordin& to the first t/o Evan&elists+ those events happened after )hrist had been finally conde"ned to death. -o/ever+ Saint ,ohns ai" /as to e'pand and e'plain the narratives of the first three Evan&elists+ and he pointed at the fact that the scour&in& and acts of "oc$ery over )hrist too$ place earlier+ and presu"ably+ /ere underta$en by Pilate /ith the specific ai" of liberatin& )hrist fro" the death sentence at least in such a /ay. In order to cause the feelin& of co"passion for ,esus in the ,e/s+ Pilate ordered -i" to be brou&ht out+ tortured and e'hausted. -e hoped that the a/ful si&ht /ould cause their hearts &ive a shudder+ and that they /ould no lon&er insist on the 0ords death. This is ho/ a heathen+ not $no/in& the true God and -is co""and"ents on ho/ to love the nei&hbor+ thou&ht. las+ ho/ever+ this /as not the /ay the spiritual leaders and chiefs of Gods chosen nation thou&ht+ ra&in& in their indefati&able hatred. 4hen the 0ord /as led out onto the rostru"+ Pilate said: *%ehold, I am bringing Him out to you, that you may !now that I find no fault in Him,* and pointin& to ,esus+ added: *%ehold the 'an0* Pilate /as addressin& to the trial of their conscience /ith that e'cla"ation: it /as as thou&h he /as sayin& D here is the Person+ lonely+ hu"iliated+ and tortured: is it possible that -e loo$s li$e a dan&erous rebel: by -is very appearance+ doesnt -e evo$e "ore pity than fearI To&ether /ith that+ apparently unintentionally+ Pilate said the truth: even in -is hu"iliated state+ the 0ord revealed "ore spiritual &reatness and "oral beauty of the true !an+ /hich -e has be accordin& to the )reators desi&n+ than -e /ould have in the state of &lory and royal brilliance. The "eanin& of Pilates /ords for the )hristians is: here is the "odel of the !an+ /hich all the )hristians should try to reach. -o/ever+ nothin& touched the hi&h priests and their servants. s they sa/ e'hausted and tortured )hrist+ they started to cla"or: *Cru"ify, "ru"ify Him0* Such persistence of the accusers aroused sadness in Pilate+ and forced hi" to e'clai" /ith abruptness and causticity: *1ou ta!e Him and "ru"ify Him, for I find no fault in Him6: If you are so insistent+ then you crucify -i" at your o/n responsibility. I+ as the representative of ;ustice+ cannot participate in such an un/orthy act of conde"nin& the !an that is co"pletely innocent. part fro" e'tre"e annoyance and i"patience+ Pilates /ords e'pressed nothin& else. )onse5uently+ the 0ords ene"ies+ in presentin& a ne/ accusation+ continued to see$ Pilates a&ree"ent to the death sentence: *We have a law, and a""ording to our law He ought to die, be"ause He made Himself the Son of God.* -earin& this+ Pilate *was the more afraid.* Of course+ Pilate could only understand the e'pression D *the Son of God* in the heathen sense+ "eanin& the se"i-&ods+ heroes+ that /ere nu"erous in the heathen "ytholo&y. But this /as enou&h to confuse hi"+ as he recalled of his /ifes /arnin&+ /hich sa/ so"e "ysterious drea" about that eni&"atic Person. Pilate then leads ,esus into the praetoriu" and privately as$s -i": *Where are 1ou from/*, i.e.: /here did <ou ori&inate fro"+ are <ou fro" heaven or earthI re <ou indeed the Son of GodI *%ut Jesus gave him no answer.* D It /as useless respondin& to the 5uestion. The 0ord atte"pted to e'plain to Pilate+ 4ho -e is+ but -is /ords only provo$ed a flippant and facetious re"ar$ %,ohn >F:F(. -o/ could a coarse+ heathen-s$eptic understand the teachin& about the true Son of GodI )on5uerin& his fear+ Pilate decided to sho/ his authority as /ell as to influence ,esus to ans/er: * re 1ou not s#ea!ing to me/* The 0ord responds to these vain /ords /ith the 3ivine /isdo": *1ou "ould have no #ower at all against 'e unless it had been given you from above* D it is

only due to Gods per"ission that I a" in your hands. -avin& delivered -is people into the slavery of the heathen+ 1o"an rule+ God passed the authority over !e to you throu&h it. 2evertheless+ you /ill be &uilty of conde"nin& !e+ because you do so a&ainst your conscience. -o/ever+ the &reater sin /ill be on the" that had not been &iven authority over !e fro" above+ on those /ho had done this /illfully+ throu&h hatred+ i.e. on the Sanhedrin+ on )aiaphas as its instru"ent+ on ,udas Iscariot. Evidently+ Pilate li$ed the 0ords /ise /ords+ and *from then on <ilate sought to release Him.* The accusers then decided to resort to e'tre"e "easures D to threaten the procurator hi"self by accusin& hi" of treachery a&ainst )aesars authority: *If you let this 'an go, you are not Caesar)s friend>* That fri&htened Pilate+ because the E"peror at the ti"e /as the suspicious and e'tre"ely cruel Tiberius+ /ho /as al/ays /illin& to listen to the infor"ers. That threat caused the decision on the /hole "atter. Settlin& hi"self in the ;ud&es seat on the rostru"+ Pilate for"ally and sole"nly concludes the trial. Thats /hy the Evan&elist notes the day and hour 0hen the Lord 0as condemned: *6ow it was the <re#aration .ay of the <assover, and about the si5th hour,* i.e. it /as *riday before the Passover and the si'th hour+ bein& around >@ of the noon by our ti"e. This indication by Saint ,ohn /ould see" to differ /ith the other Evan&elists+ especially /ith Saint !ar$+ /ho notes: *6ow it was the third hour, and they "ru"ified Him* %!ar$ >G:@G(+ /hile fro" the si'th to the ninth hour+ there /as dar$ness over all the land %!at. @9:?GE !ar$ >G:AA and 0u$e @A:??(. -o/ever+ the "atter is that the day+ li$e ni&ht+ /as divided into ? parts of three hours. )onse5uently+ the 2e/ Testa"ent "entions only the >st+ Ard+ Kth and Fth hour. Saint ,ohn doesnt say 6the hour /as the si'th+6 but 6about the si'th hour+6 i.e. 6li$e the si'th hour6: accordin& to our ti"e+ this could be the /hole period bet/een the Fth hour in the "ornin& till noon. *inally+ there is an opinion %of Glad$ov( that Saint ,ohn is indicatin& the 1o"an calculation of ti"e+ /hich corresponds to ours+ i.e. it /as around K ocloc$ in the "ornin&+ as /e count no/+ be&innin& fro" the "idni&ht. * nd he said to the Jews, ?%ehold your 8ing0* D althou&h its difficult to say /hat Pilate tried to e'press /ith those /ords+ one cant help seein& in the" the last atte"pt to free the 0ord fro" death. pparently+ annoyed at bein& forced to carry out the sentence a&ainst his o/n conscience+ he once a&ain severely reproaches the /hole Sanhedrin: he is as thou&h sayin& D you drea" of the return of independence+ of your so"e sort of hi&h callin& a"on& all the nations of the /orld: nobody /ould be capable to fulfill this hi&h tas$+ but this Person+ the One /ho calls hi"self the spiritual 7in& of Israel. -o/ is it that instead of bo/in& in front of -i"+ you de"and -is deathI 3o you /ant "e+ the hated by you 1o"an &overnor+ to ta$e a/ay your 7in& /ho can fulfill all your cherished drea"sI Evidently+ the accusers understood those /ords li$e/ise+ because they started to ho/l /ith especial fury: * way with Him, away with Him0 Cru"ify Him0* ccordin& to Bishop !ichaels /ords D 6this ho/l ca"e fro" the /ound+ inflicted into the "ost sensitive part6 but 6before &ivin& in co"pletely+ Pilate once "ore t/ists the $nife in this /ound /ith the /ords: *Shall I "ru"ify your 8ing/* D if ,esus calls -i"self your 7in&+ then /ith this declaration+ -e pro"ises you liberation fro" the 1o"an rule: ho/ can you de"and that I+ the representative of the 1o"an authority+ /ill co""it -i" to deathI Thin$ a&ain+ /hat are you doin&I6 D In response to this ad"onish"ent+ blinded by their hatred to/ards ,esus+ the hi&h priests pronounced the fri&htenin& and fatal /ords that beca"e the sentence for all the future history of the ,e/ish people: *We

have no !ing but Caesar0* Before+ the hi&h priests /ere sayin&: 64e have no other 7in&+ e'cept God6: and that ti"e+ ;ust for the sa$e of achievin& )hrists crucifi'ion+ they renounce everythin&+ declarin& that they do not have+ nor /ish to have any other $in& than 1o"an )aesar. -avin& suffered defeat at his atte"pts to liberate )hrist+ Pilate finally decided to &ive /ay to the /ishes of the ,e/s and *delivered Him to them to be "ru"ified.6 Saint !atthe/ infor"s that prior to that+ Pilate /ashed his hands %!at. @9:@?(: *When <ilate saw that he "ould not #revail at all, but rather that a tumult was rising, he too! water and washed his hands before the multitude, saying, ?I am inno"ent of the blood of this <erson. 1ou see to it*. The ,e/s had a custo" of /ashin& the hands as a proof of bein& innocent in sheddin& the blood of another+ /hen so"eone /as found $illed %3eut. @>:K-H(. Pilate too$ advanta&e of that custo"+ as a si&n that he freed hi"self of the responsibility for the e'ecution of ,esus+ 4ho" he re&arded as an innocent and 1i&hteous. *1ou see to it* D you yourselves /ill ans/er for the conse5uences of this un;ust "urder. The "alicious ,e/s a&reed to everythin&+ not thin$in& of the conse5uences+ ;ust to &et the procurators confir"ation about the death penalty: *His %lood be on us and on our "hildren,* i.e. if this is a cri"e+ then let Gods /rath fall on us and our descendants. 6Such senseless fury6 D co""ents Saint ,ohn )hrysosto" D 6such evil passionPeven if you had cursed yourselves: but /hy to incur the curse on your descendantsI6 This curse that the ,e/s incurred upon the"selves /as soon fulfilled: in the year 9: 3+ durin& the 1o"an sie&e of ,erusale"+ a vast nu"ber of ,e/s /ere crucified on crosses. It also ca"e to pass %throu&h the fulfill"ent of !oses prophecy in 3eut. @H:?F-G9+ K?-K9( in the further history of the ,e/s+ fro" thereon scattered around the /orld and bein& continually sub;ected to countless 6"assacres6+ /hich they constantly faced+ so that the prophesy of !oses fro" the 3euterono"y could be fulfilled %chap. @H:?F-G9E K?-K9(. *$hen he released %arrabas to them: and when he had s"ourged Jesus, he delivered Him to be "ru"ified,* i.e. havin& confir"ed the Sanhedrins death sentence+ Pilate supplied the" /ith soldiers to carry out the e'ecution of the 0ord ,esus )hrist+ by crucifi'ion. -avin& /ashed his hands+ Pilate of course couldnt &et rid of his responsibility %as he had /anted( by that act: after all+ he /as the hi&h ;ud&e+ $no/in& that the ccused /as co"pletely innocent. Since that ti"e+ the e'pression 6to /ash the hands6 beca"e a proverb. Gods punish"ent reached Pilate for his faint-heartedness and un;ust conde"nation of the One+ 4ho" he hi"self called 1i&hteous. -e /as sent to e'ile to Gaul Fto/n of .iena+ /here in t/o years+ e'hausted by an&uish+ tortured by conscience and despondency+ he co""itted a suicide.

The 'ruci*erous )ay to Gol(otha %!at. @9:A>-A@E !ar$>G:@:-@>E 0u$e @A:@K-A@E ,ohn >F:>K->9(. ll ? Evan&elists narrate about the 0ords /ay to Gol&otha. The first t/o D Saints !atthe/ and !ar$ D spea$ of this identically. * nd when they had mo"!ed Him, they too! the #ur#le off Him, #ut His own "lothes on Him, and led Him away to be "ru"ified. 6ow as they "ame out, they

found a man of Cyrene, Simon by name. Him they "om#elled to bear His "ross.* Saint ,ohn narrates about that very briefly+ not "entionin& anythin& about Si"on of )yrene. The "ost detailed narrative is that of Saint 0u$e. Saint ,ohn reports that as it /as accepted &enerally+ concernin& those /ho /ere sentenced to death throu&h the crucifi'ion+ the 0ord carried -is o/n cross to the place of e'ecution. -o/ever+ -e /as so e'hausted after -is inner stru&&le in Gethse"ane+ and after the sleepless ni&ht and terrible tortures+ that -e did not have the stren&th to carry the cross to the destination. !oved+ of course not by co"passion but by the desire to reach the place and acco"plish their evil deed sooner+ the 0ords ene"ies &rabbed alon& the /ay an individual na"ed Si"on. -e /as an e"i&rant fro" )yrene+ a to/n in 0ibya+ on the northern shore of frica+ to the /est of E&ypt %/here "any recently "i&rated ,e/s lived(+ and /as returnin& to the city fro" the field+ /hen he /as forced to carry the 0ords cross. Saint !ar$ adds that Si"on /as the father of le'ander and 1ufus+ later $no/n in the early )hristian )hurch+ "entioned in the Epistle to the 1o"ans by Saint Paul %>K:>A(. Saint 0u$e adds that *a great multitude of the #eo#le followed Him, and women who also mourned and lamented Him.* -e /as follo/ed not only by -is ene"ies+ but by -is co""iseratin& /orshippers. 2ot/ithstandin& that the custo" prohibited to e'press sy"pathy to a conde"ned "an+ bein& led to the e'ecution+ "any /o"en in the cro/d sho/ed their e"pathy to the 0ord throu&h loud sobbin&. Their co"passion /as so deep and &enuine+ that the 0ord found -e had to respond and turned to the" /ith the /hole ho"ily. Presu"ably+ it occurred at the ti"e /hen the procession stopped so that the 0ords cross could be transferred to Si"on the )yrenian. *.aughters of Jerusalem, do not wee# for 'e, but wee# for yourselves and for your "hildren>* *.aughters of Jerusalem* D is a tender for" of addressin&+ indicatin& the 0ords $ind disposition to those /o"en+ /ho had e'pressed such "ovin& co"passion. The 0ord as if for&ets of -is forthco"in& sufferin&s+ -e turns -is spiritual &a#e to the chosen nations future+ to that fri&htenin& punish"ent that /ill reach the" for re;ectin& the !essiah. *Wee# for yourselves and for your "hildren* D /ith these /ords the 0ord /arns the" of the catastrophes that "i&ht reach the" and their children. -ere+ it is as thou&h the 0ord had in "ind that fri&htenin& oath+ /hich the ,e/s brou&ht upon the"selves so flippantly /hen they screa"ed: *His %lood be on us and on our "hildren* %!at. @9:@G(. *$he days are "oming>* D the days of terrible cala"ities are approachin&+ /hen the hi&hest blessin& of childbirth /ill transfor" into a curse+ and those that had previously been re&arded as bein& under Gods /rath as childless+ not child-bearin&+ /ill be re&arded as blessed. *$hen they will begin to say to the mountains, ?&all on us0) and to the hills, ?Cover us0)* D thats ho/ &reat the disasters /ill be. 8ndoubtedly+ the dialo&ue is about the destruction of ,erusale" in the year 9:+ by Titus. *&or if they do these things in the green wood, what will be done in the dry/* D evidently+ this /as a fol$ sayin&. 8nder 6the &reen /ood+6 The 0ord "eans -i"selfE under 6the dry6 D the ,e/ish people. If they didnt sho/ "ercy to -i"+ /hos Innocent+ then /hat /ill they do /ith the &uilty nationI 6The fire is headin& to/ards Israel %see E#e$. @::?9(E if the fire destroyed &reen /ood+ /ith /hat ferocity /ill it destroy the dryI6 %Bhp. !ichael(.

The 'ruci*i3io!
%!at. @9:AA-??E !ar$ >G:@@-A@E 0u$e @A:AA-AHE ,ohn >F:>H-@?(

4n accordance /ith all the ? Evan&elists+ the 0ord /as brou&ht to the place called %olgotha+
"eanin& 2the place of e(ecution2 and /as crucified bet/een t/o robbers. Saint 0u$e /rites that they too /ere led /ith the 0ord to their death. %olgotha+ or 6place of e'ecution+6 /as a s"all hill+ to/ards the north/est of ,erusale" and situated outside its /alls. It is uncertain as /hy this hill carried such a na"e. It is thou&ht that perhaps because it either rese"bled a s$ull+ or because it /as littered /ith nu"erous s$ulls of the people e'ecuted there. ccordin& to the ancient tradition+ the last re"ains of the father of "an$ind D da" D reposed here. In his Epistle to the ,e/s+ Saint postle Paul points at the special "eanin& of the fact that *Jesus>.suffered outside the gate.* 4hen they brou&ht ,esus to Gol&otha+ they &ave -i" drin$. ccordin& to Saint !ar$ >G:@A+ it /as /ine "in&led /ith "yrrh+ /hile accordin& to Saint !atthe/ @9:A?+ it /as vine&ar "i'ed /ith &all. This drin$+ /hich stupefied and dulled the senses+ /as &iven to the people conde"ned to crucifi'ion+ so as to so"e/hat reduce the painful sufferin&s. The 1o"ans called hi" 6soporific.6 ccordin& to the ,e/ish rabbis testi"ony that /ine /as "i'ed /ith crushed resin+ /hich dulled the senses of the conde"ned and thereby alleviated his sufferin&s. !yrrh is the type of resin D that is /hy Saint !ar$ "entions it. The seasonin& of /ine /ith "yrrh &ave it a tart and bitter taste. Thats /hy Saint !atthe/ calls it 6&all+6 and the /ine 6vine&ar+6 /hich apparently is the /ine that had &one sour. *%ut when He had tasted it, He would not drin!* D the 0ord did not ta$e in that drin$+ /ishin& in full consciousness to drin$ the /hole cup of sufferin&s up to the end. *6ow it was the third hour, and they "ru"ified Him* D li$e that Saint !ar$ says %>G:@G(. This as thou&h contradicts to Saint ,ohns testi"ony+ that at si' ocloc$+ the 0ord /as still at Pilates trial %,ohn >F:>?(. -o/ever+ it "ust be understood that as /ith ni&ht+ that /as divided into ? /atches D three hours in each D the sa"e happened /ith the day that /as divided into ? sections+ each one called after the last hour of each /atch: the third hour+ the si(th hour and the ninth hour. ssu"in& that that the final sentence /as announced by Pilate fro" the rostru" at the end of the third hour+ accordin& to the ,e/ish syste"+ i.e. in the ter"s of no/adays ti"e D around F a"+ then Saint ,ohn /as 5uite ri&ht to say that it /as the Kth hour+ because the second section of the day+ co"prised of the ?th+ Gth and Kth hours+ /hich the ,e/s called after the last hour li$e the Kth hour+ be&an. On the other hand+ Saint !ar$ could state that it /as the third hour+ because in the sense of the second 5uarter of the day+ the Kth hour /as ;ust co""encin& and only the third hour of the first 5uarter passed. * nd they "ru"ified Him* D the crosses /ere of various for"s and crucifi'ions varied. So"eti"es+ the person /as nailed to the cross /hile it /as lyin& on the &round+ and then fi'ed in the &round verticallyE so"eti"es the cross /as first fi'ed in the &round+ and then the conde"ned "an /as raised and nailed to it. So"eti"es the crucifi'ion /as upside do/n %as /as the case /ith postle Peter+ accordin& to his o/n /ish(. So"eti"es the hands and feet /ere nailed to the cross+ /hile other ti"es+ they /ere si"ply tied to it. The ar"s and le&s so"eti"es /ere nailed+

and so"eti"es ;ust fi'ed+ tied. The body of the crucified hun& helplessly in terrifyin& convulsionsE all the "uscles had painful cra"psE /ounds of the nails+ tore under the /ei&ht of the bodyE as the result of nail-/ounds and loss of blood+ the victi" /as tor"ented /ith unbearable thirst. The sufferin&s of the crucified /ere so &reat and incredibly tor"entin&+ and besides lon& %so"eti"es the crucified hun& on the cross for three days and lon&er+ /ithout dyin&(+ so such a for" of e'ecution /as applied to only to the &reatest cri"inals and /as re&arded as the "ost horrifyin& and sha"eful of all the types of e'ecution. So that the nailed hands /ould not tear pre"aturely+ so"eti"es a foot-restScrossbar /as nailed at the botto"+ on /hich the conde"ned could stand. On the top+ re"ainin& free end of the cross+ hori#ontally there /as nailed a board+ /ith the inscription of the fault of the conde"ned. Throu&h the indescribable sufferin&s+ the 0ord did not re"ain co"pletely silent: -e spo$e seven times fro" the cross. The first ti"e -e said a prayer for -is crucifiers+ the second ti"e -e besto/ed -eavenly ;oy to the repentant cri"inal+ the third ti"e D entrusted -is Pure !other to Saint postle ,ohn+ the fourth ti"e /as an e'cla"ation: *'y God, 'y God, why have 1ou forsa!en 'e/* -is fifth /ord /as D *I thirst,* the si'th D *It is finished,* the seventh D *&ather, into 1our hands I "ommit 'y s#irit.* The 0ords first utterance /as a prayer for -is e'ecutioners+ /hich is 5uoted by Saint 0u$e %@A:@?(: *&ather forgive them, for they !now not what they do.* 2one of those /ho /ere crucifyin& ,esus /as a/are that -e /as the Son of God. *&or had they !nown, they would not have "ru"ified the (ord of glory* %> )or. @:H(+ states postle Paul. -e even spo$e of this to the -ebre/s in his second ser"on+ /hile healin& the la"e: *I !now that you did it in ignoran"e, as did also your rulers* % cts A:>9(. Of course+ the 1o"an soldiers /ere not a/are that they /ere crucifyin& the Son of GodE bein& so blinded by their hatred and havin& sentenced the 0ord to death+ the ,e/s really did not thin$ that they /ere crucifyin& their !essiah. -o/ever+ this una/areness doesnt ;ustify their cri"e+ because they had the opportunity and means to 1no0. The 0ords Prayer testifies of the &reatness of -is spirit and serves us as an e'a"ple+ so that /e too do not reven&e us on our ene"ies+ but pray for the" to God. *6ow <ilate wrote a title>* Saint ,ohn testifies that on Pilates order+ accordin& to the tradition+ a s"all /ooden pla5ue /ith the inscription about the 0ords &uilt /as "ade %,ohn >F:>F-@@(. 4ishin& to hurt the Sanhedrin once a&ain+ Pilate ordered the follo/in& to be inscribed: 6,esus of 2a#areth+ the 7in& of the ,e/s.6 Because the "e"bers of the Sanhedrin accused the 0ord of appropriatin& that royal honor+ Pilate ordered that to be /ritten as -is &uilt+ to sha"e the SanhedrinE the ,e/ish $in&+ 4ho /as crucified on the de"and of the representatives of the ,e/ish people. )ontrary to the custo"+ the pla5ue /as inscribed in three lan&ua&es: localSnational ,e/ish+ Gree$ and the prevalent 1o"an D that of the con5uerors. The ai" of that /as to allo/ every person to read that inscription. 2ot reali#in& it+ Pilate fulfilled the hi&her providential purpose: at the "o"ent of -is lo/est point of hu"iliation+ the 0ord ,esus )hrist /as announced to the entire /orld as a 7ing. The 0ords accusers too$ this to be a cruel "oc$ery+ and de"anded that Pilate should chan&e the inscription+ but the proud 1o"an sharply refused the"+ lettin& the" feel his po/er. *$hen they "ru"ified Him, and divided His garments, "asting lots>* The 1o"an la/ decreed that the clothes of the conde"ned person belon&ed to the soldiers that crucified hi". ccordin&

to the testi"ony of Philon+ there /ere four soldiers that carried out the crucifi'ion. Saint ,ohn D /ho /as narratin& about the division of the 0ords clothes+ attests that the outer &ar"ents /ere torn into ? parts+ *$o ea"h soldier a #art,* /hile the under&ar"ent D the tunic D /as not stitched but /oven+ or $nitted %fro" the top do/n(+ startin& /ith the openin& for the head. If that tunic /as to be torn apart+ the parts /ould have no value. Thats /hy the soldiers cast lots in order that the /inner /ould &et the /hole tunic. ccordin& to the tradition+ the Blessed !other of God /ove that tunic. 3oin& that+ the soldiers unconsciously fulfilled the ancient prophecy about the !essiah fro" Psal" @>:>F+ /hich is 5uoted by Saint ,ohn: *$hey divided 'y garments among them, and for 'y "lothing they "ast lots.* *urther on+ the first three Evan&elists narrate on the "oc$ery and blasphe"y that the 0ord /as sub;ected to by the soldiers+ as /ell as by -is ene"ies a"on& the people+ passin& -i" by+ and of course+ by the hi&h priests+ Scribes+ elders and Pharisees. Those blasphe"ies had the one+ "utual basis in the co"parison of the past /ith the present. 1ecallin& everythin& that the 0ord said and did+ they pointed at -is current helplessness+ and sarcastically su&&ested -i" to perfor" a "iracle that /as evident and clear to all D to come do0n from the cross+ pro"isin& hypocritically+ of course+ that in that case they /ould believe in -i". ccordin& to Saint !atthe/s /ords+ both the robbers+ crucified on -is ri&ht and left side+ participated in that blasphe"y. The 9epe!ta!ce o* the )ise 9obber %0u$e @A:AF-?A( )o"pletin& the first t/o Evan&elists narration+ Saint 0u$e narrates about the repentance and appeal to the 0ord of one of the robbers. One of the"+ evidently &ettin& "ore e"bittered fro" the tortures and see$in& an ob;ect upon /hich he could turn his hatred+ be&an to blasphe"e the 0ord+ i"itatin& the e'a"ple of -is ene"ies. The other robber+ obviously not corrupted to such an e'tent+ havin& retained so"e reli&ious feelin&s+ be&an to ad"onish his co"panion. *.o you not even fear God, seeing you are under the same "ondemnation/ nd we indeed 2ustly, for we re"eive the due rewards of our deeds: but this 'an has done nothing wrong.* Evidently+ he heard the tor"ent and cryin& of the ,erusale" /o"en+ acco"panyin& the 0ord to Gol&othaE perhaps the si&n on the 0ords cross produced an i"pression that "ade hi" thin$ over their /ords: 2saved others&2 or perhaps the "ost i"portant ser"on about )hrist for hi" /as the 0ords prayer for -is ene"ies+ the crucifiers. In one /ay or another+ his conscience spo$e up stron&ly+ and he /asnt afraid to openly defend the 0ord a"on& the "oc$ery and blasphe"y. Besides+ there ca"e such co"plete and decisive brea$ /ithin his soul that e'pressin& his belief in the crucified 0ord as the !essiah+ he turned to -i" /ith the repentant /ords: *(ord, remember me when 1ou "ome into 1our 8ingdom0* In other /ords: 6re"e"ber "e+ 0ord+ /hen <ou co"e to rule.6 -e doesnt as$ for &lory or ;oy+ but for the s"allest thin&+ ;ust li$e the )anaanite /o"an /ishin& to receive a breadcru"b fro" the 0ords supper. *ro" then on+ those /ords of the /ise robber beca"e an e'a"ple of &enuine+ deep repentance+ and they have even entered into usa&e in our church services. This re"ar$able confession bri&htly testified to the po/er of faith in the repentant robber. The One in pain+ e'hausted and dyin&+ he ac$no/led&es as a 7in&+ 4ho /ill co"e into -is 7in&do" that -e /ill

establish. This confession /as such+ that it /as even beyond the po/ers of those closest to the 0ord+ /ho /ere unable to bear the thou&ht of the sufferin& !essiah. -ere undoubtedly /as the influence of Gods &race that had enli&htened the robber+ so that he "i&ht be the e'a"ple and edification to all &enerations and nations. That confession earned hi" the hi&hest re/ard that one can i"a&ine: * ssuredly, I say to you, today you will be with 'e in <aradise* D said the 0ord+ i.e. today he /ill enter -eaven+ /hich /ill a&ain be opened to the people throu&h the redee"in& death of )hrist. The 1other o* God at the 'ross %,ohn >F:@G-@9( s an eye/itness and participant of the event+ only Evan&elist ,ohn narrates about ho/ the 0ord ,esus )hrist entrusted the Ever-Pure !other of God to his care and concern fro" the cross. 4hen the "alicious ene"ies started to slo/ly "ove a/ay fro" the cross+ the Ever--oly Theoto$os+ -er sister !ary )lopas+ !ary !a&dalene *and the dis"i#le whom He loved* %as Saint ,ohn often calls hi"self in the Gospel(+ /ho /ere standin& nearby+ approached it. 4ith the departure of )hrist fro" this /orld+ -is Ever-Pure "other /ould have re"ained alone+ and there /ould be no one to loo$ after -er. Thats /hy /ith the /ords: *Woman, behold 1our son* and to -is disciple: *%ehold your 'other0* the 0ord entrusts -is Ever-Pure !other to -is beloved disciple. * nd from that hour that dis"i#le too! Her to his own home* D as the )hurch tradition testifies+ fro" that point on until -er death+ the Ever-pure "other lived at Saint ,ohns+ /ho cared for -er li$e a lovin& son. This is especially si&nificant for the follo/in& reason. 2ot "issin& the opportunity to blasphe"e a&ainst the -oly !other of God+ the Protestants and sectarians re;ect the fact that She /as and re"ained a .ir&in. They say that after ,esus She bore other children+ born throu&h naturally fro" ,oseph+ and that they /ere those 60ords brothers6 that are "entioned in the Gospel. -o/ever+ there arises the 5uestion: if the Ever--oly Theoto$os had -er o/n children+ /ho undoubtedly could and should ta$e care of -er as of their o/n !other+ then /hy /as it necessary to entrust -er to a stran&er D Saint ,ohnI It has to be assu"ed that the Ever--oly .ir&in !ary and Saint ,ohn the Theolo&ian re"ained at the cross till the end+ because Saint ,ohn points out in his Gospel+ that he /as an eye/itness of the 0ords death hi"self+ and of everythin& that follo/ed %,ohn >F:AG(. The :eath o* 'hrist %!at. @9:?G-GKE !ar$ >G:AA-?>E 0u$e @A:??-?FE ,ohn >F:@H-A9(. ccordin& to the testi"ony of the first three Evan&elists+ the 0ords death on the cross /as preceded by the dar$ness that covered the land: *6ow when the si5th hour had "ome, there was dar!ness over the whole land until the ninth hour*, i.e. in our ti"e D fro" noon till A p". Saint 0u$e adds that *the sun was dar!ened.* This could not have been a nor"al eclipse+ because the ,e/ish Passover on the >?th of 2isan+ al/ays happens at the full "oon+ /hereas an eclipse occurs only /ith the ne/ "oon D not the full "oon. This /as a "iraculous si&n+ /hich testified to the astonishin& and e'traordinary event D the death of Gods beloved Son. The 1o"an astrono"er lagonus observed that dar$ness+ durin& /hich even the stars /ere visible. The Gree$ historian Phallus also testifies to this e'traordinary eclipse of the sun. Saint 3ionysius the reopa&ite

%/hen he /as still a heathen( "entions this in his letters to pollophanus. -o/ever+ its notable+ ho/ both Saint )hrysosto" and Blessed Theothylactus e"phasi#e+ that this *dar!ness was over all the earth,* and not in so"e part only D as it happens /ith an ordinary eclipse. Evidently+ that dar$ness follo/ed after the sneerin& and "oc$ery at crucified )hristE and it stopped that sneerin&+ causin& the "ood a"on& the people+ as narrated by Saint 0u$e: * nd the whole "rowd who "ame together to that sight, seeing what had been done, beat their breasts* %0u$e @A:?H(. * nd at the ninth hour Jesus "ried out with a loud voi"e, saying, ?Dloi, Dloi, lama saba"hthani/* Saint !ar$ reports these /ords as 6Eloi6 instead of 6Ili.6 Of course this la"entation /as not that of despondency+ but only an e'pression of the profound &rief of -u"an God. In order for the redee"in& sacrifice could be acco"plished+ it /as essential that -u"an God /ould drin1 the chalice of human sufferings to its #ottom. *or this /as necessary that crucified ,esus could not feel the /oy of -is unity /ith God the *ather. Gods entire /rath+ /hich+ o/in& to the 3ivine truth+ had to be vented on the sinful hu"anity+ at that "o"ent+ /as as if concentrated on Christ alone+ and it /as as if God had left -i". "id the "ost heaviest physical and spiritual sufferin&s that can be i"a&ined+ that separation /as the "ost a&oni#in&+ causin& that painful cry to co"e off the lips of ,esus. In -ebre/+ 6Eloi6 /as pronounced as 6.lyahoo6. Thats /hy the 0ords la"entation served as a ne/ cause for "oc$in& at -i": 6(oo!, He is "alling for Dli2ah0* The sarcas" of this derision /as based on the fact that before the !essiahs co"in&+ the ,e/s /ere e'pectin& the arrival of Eli;ah. 0au&hin& at the 0ord+ they /ere as if sayin&: even no/+ crucified and abused+ -e still i"a&ines that that -e is the !essiah and is callin& for Eli;ah to help -i". The first t/o Evan&elists narrate that one of the soldiers i""ediately ran and too$ a spon&e+ filled it /ith vine&ar and havin& placed it on the end of a reed+ &ave -i" to drin$. Evidently+ this /as sour /ine+ /hich /as the ordinarily bevera&e of the 1o"an soldiers+ especially in hot /eather. The spon&e that /as absorbin& li5uid+ /as placed on a reed+ i.e. the ste" of a plant %called as*hysso#* by Saint ,ohn(+ because those han&in& on the cross /ere 5uite hi&h above the &round+ "a$in& it si"ply i"possible to co"e up and &ive the" drin$. The crucifi'ion caused e'traordinarily stron& and torturin& thirst in the crucified sufferers+ and Saint ,ohn narrates that apparently the 0ord ;ust before that e'clai"ed: *I thirst0* %>F:@H-A:(+ addin& to this: *$hat the S"ri#ture might be fulfilled.* In depictin& the sufferin&s of the !essiah+ the Psal"ist in the KFth Psal"+ verse @>+ truly foretold that: * nd in my thirst they gave me vinegar to drin!.* ccordin& to Saint ,ohn+ havin& received the sour /ine+ the 0ord e'clai"ed: 24t is finished62& i.e.: the "atter+ predeter"ined at the 3ivine council+ /as acco"plished D there happened the redemption of the human race and its reconciliation 0ith %od through the death of the "essiah %,ohn >F:A:(. ccordin& to Saint 0u$e+ that /as follo/ed by the 0ord cryin& out: *&ather, into 1our hands I "ommit 'y s#irit* %0u$e @A:?K(+ *and bowing His head, He gave u# His s#irit6 %,ohn >F:A:(. ll first three Evan&elists narrate+ that at that "o"ent of )hrists death+ *the veil in the tem#le was torn in two from to# to bottom,* i.e. the curtain that separated the Sanctuary fro" the -oliest of -oly+ tore in half by itself. s it /as that ti"e for the offerin& of the evenin& sacrifice D nearly A ocloc$ in the afternoon %by our ti"e( D then apparently a priest+ /ho /as there+ /itnessed that "iraculous tearin& of the curtain.

This sy"boli#ed the end of the Old Testament and the be&innin& of the 2e/ Testa"ent+ /hich opened to hu"ans the 7in&do" of -eaven that /as previously closed for the". *$he earth =ua!ed* D as a si&n of Gods /rath at those /ho put to death -is Beloved Son+ a stron& earth5ua$e occurred. *ro" that earth5ua$e *ro"!s were s#lit*, i.e. the roc$y hills split+ revealin& the caves+ used for burials. s a si&n of the 0ords triu"ph over death D *many bodies of the Saints who had fallen aslee# were raised* D on the third day /hen the 0ord resurrected+ those bodies that /ere buried in those caves+ resurrected and appeared in ,erusale" to the people that $ne/ the". ll the three Evan&elists narrate that those "iraculous si&ns+ /hich acco"panied the 0ords death+ had such a profound and ;oltin& effect on the 1o"an centurion+ that %accordin& to the first t/o Evan&elists( he pronounced: *$ruly this was the Son of God0*, /hile Saint 0u$e /rites: *Certainly this was a righteous 'an0* The tradition says that this centurion+ /hose na"e /as 0on&inus+ beca"e a )hristian and later a "artyr for )hrist %his "e"ory is on October >K(. ccordin& to Saint 0u$e+ all the people that &athered at Gol&otha /ere also be/ildered: *beat their breasts and returned* D these sharp chan&es in "oods are 5uite natural of an a&itated cro/d. ll three Evan&elists point out that the /itnesses of the 0ords death and the events acco"panyin& it /ere *many women who followed Jesus from Galilee, ministering to Him, were there loo!ing on from afar,* and a"on& the"+ as enu"erated by Saints !atthe/ and !ar$+ /ere: !ary !a&dalene+ !ary+ the "other of ,a"es and of ,oses+ and the "other of the =ebedee sons+ Salo"e. Only Saint ,ohn narrates about the events follo/in& the death of ,esus+ and as usual+ co"ple"ents the first three Evan&elists narration+ and as he confir"s in his narrative+ he /as a /itness of all that. Because it /as riday D in Gree$ 2paras1evi2 "eanin& 6a preparation+6 i.e. 6the day before Saturday+6 and that Saturday /as 2a great day2& as it coincided /ith the first day of the Passover+ so as not to leave the crucified bodies on crosses on such a 6&reat day+6 the ,e/s %the ene"ies of )hrist or the "e"bers of the Sanhedrin( as$ed Pilate *that their legs may be bro!en.* -avin& $illed the" this /ay+ 6they "i&ht be ta$en a/ay6+ i.e. ta$en do/n and buried before the ni&ht ca"e+ /hen it /ould be the ti"e to parta$e of the Passover. In order to 5uic$en their de"ise+ the cruel 1o"an custo" had the le&s of the crucified bro$en+ i.e. shattered. -avin& received Pilates per"ission+ the soldiers bro$e the le&s of the t/o robbers crucified /ith )hrist+ /ho /ere still alive. *%ut when they "ame to Jesus and saw that He was already dead, they did not brea! His legs. %ut one of the soldiers #ier"ed His side with his s#ear, and immediately blood and water "ame out* %,ohn >F:AA-A?E > ,ohn G:H(. The ne&atively disposed critics occupied "uch ti"e+ discussin& the 5uestion /hether it /as possible for blood and /ater to flo/ fro" )hrists /ound+ provin& that it /as i"possible as blood could not flo/ fro" a cold dead body. This is because blood re"ains in a fluid state in a dead body for a very short ti"e+ not "ore than an hour+ and the separation of fluid fro" blood occurs only /ith the onset of deco"position+ and /ith certain illnesses li$e typhoid+ a&ue+ etc. ll these ar&u"ents are unfounded. fter all+ /e dont $no/ the full details of the 0ords crucifi'ion and death+ and therefore cannot "a$e an opinion about these details. -o/ever+ it is the /ell-$no/n fact that crucified suffers of feverish condition. The very piercin& of the rib undoubtedly occurred very soon after the death D and in any case+ certainly not after one hour

D as the ni&ht /as approachin& and the ,e/s /ere hurryin& to co"plete their "alicious deed. part fro" that+ there is no need to e'a"ine the flo/ of blood and /ater+ as a natural "anifestation. Saint ,ohn hi"self underlines this by considerin& it "iraculous in his Gospel %* nd he who has seen has testified, and his testimony is true* D >F:AG(. The Purest Body of -u"an God could not be sub;ected to the ordinary la/ of deco"position of the hu"an body. Probably+ fro" the "o"ent of death+ It be&an to enter into a transfor"in& state+ /hich ended /ith Its resurrection in a ne/+ &lorified and spirituali#ed appearance. The holy *athers e'plain that in the sy"bolic sense+ this is a si&n of the "ysterious unification of the faithful /ith )hrist in the "ysteries of baptis" and the Eucharist: 6/e are born throu&h /ater and nourished by blood and flesh6 %Blessed Theothylactus and Saint )hrysosto"(. Standin& at the cross and /itnessin& all that+ Saint ,ohn testifies that /hat he says is true and that he is not bein& deluded+ confir"in& this D *and his testimony is true* %,ohn >F:AG(. The flo/ of blood fro" )hrists perforated side si&nifies that -e beca"e our 1edee"er+ havin& cleansed us /ith 0ater in the "ystery of Baptism& and nourishing us 0ith 'is Blood in the "ystery of Communion. Thats /hy in his first Epistle+ the sa"e postle ,ohn /rites9 *$his is He who "ame by water and blood @ Jesus Christ: not only by water, but by water and blood. nd it is the S#irit that bears witness, be"ause the S#irit is truth. &or there are three that bear witness in Heaven9 the &ather, the Word, and the Holy S#irit: and these three are one. nd there are three that bear witness on earth9 the S#irit, the water, and the blood: and these three agree as one* %> ,ohn G:K-H(. *&or these things were done,* i.e. not only the piercin& of the side+ but also that the 0ords le&s /ere not bro$en+ *that the S"ri#ture should be fulfilled.* This /as foretold in the Boo$ of E'odus >@:?K: the Paschal la"b+ that /as the i"a&e of the 0ord ,esus )hrist+ had to be eaten /ithout any bones bein& bro$en and /hat re"ained+ had to be burned. There is another section of the Bible that prophesies: *they shall loo! unto me whom they have #ier"ed* %=ach. >@:>:(. In this se&"ent+ ,ehovah is depicted as the !essiah that had been pierced by -is people+ and havin& loo$ed upon the /ounded !essiah+ the sa"e people present the"selves as the confessin& to -i" /ith /eepin& and sobbin&. These /ords /ere slo/ly bein& fulfilled upon the ,e/s that conde"ned )hrist to death D and /ill continue to be fulfilled till the end of the /orld+ before /hich there /ill be a universal conversion of the ,e/s to )hrist+ as foretold by Saint postle Paul in his Epistle to the 1o"ans >>:@G-@K. The Burial o* the $ord ,esus 'hrist %!at. @9:G9-KKE !ar$ >G:?@-?9E 0u$e @A:G:-GKE ,ohn >F:AH-?@(. The 0ords burial is narrated of har"oniously by all the four Evan&elists+ at the sa"e ti"e each conveys his o/n details. The burial too$ place /hen the evenin& ca"e+ althou&h before the arrival of Saturday+ i.e. it has to be supposed that it "ust have been one or t/o hours before the sunset+ /hen Saturday be&an. This is clearly indicated by all the four Evan&elists: !at. @9:G9+ !ar$ >G:?@+ 0u$e @A:G? and ,ohn >F:?@. This is especially e"phasi#ed by Saints !ar$ and 0u$e. t that ti"e+ as Saint !ar$ testifies+ ,oseph arrived fro" the ,e/ish to/n of ri"athea near ,erusale". -e /as a "e"ber of the Sanhedrin+ a pious+ clandestine follo/er of )hrist+ as St. !ar$ states+ and accordin& to Saint ,ohn+ that /as not involved in )hrists conde"nation %0u$e

@A:G>(. pproachin& Pilate+ he as$ed for )hrists body to be buried. ccordin& to the 1o"an custo"+ crucified bodies /ere left on the crosses as birds ba&. -o/ever+ it /as possible to obtain the per"ission fro" the authorities for the body to be buried. Pilate e'pressed surprise that ,esus had already died+ as the crucified so"eti"es hun& there for several days. -avin& chec$ed /ith the centurion+ /ho confir"ed )hrists death+ he ordered to &ive the Body to ,oseph. ccordin& to Saint ,ohn+ 2icode"us D /ho previously ca"e to ,esus at ni&ht %see ,ohn chap. A( D arrived+ brin&in& /ith hi" about >:: pounds of "yrrh and aloe "i'ture. ,oseph bou&ht a lon& and e'pensive shroud. They too$ the Body do/n and accordin& to the custo"+ anointed it /ith aro"atic oils+ /ound the shroud around it and placed it in a ne/ burial cave in ,osephs &arden+ situated close to Gol&otha. s the sun /as settin& in the /est+ everythin& /as perfor"ed hastily+ but dili&ently. -avin& rolled a stone across the entrance+ they left. ll that ti"e+ the /o"en that stood at Gol&otha before+ observed the activity. Saint )hrysosto" and also Blessed Theothylactus consider that *'ary the mother of James and Joses*, "entioned by the Evan&elists+ /as the Ever -oly Theoto$os+ 6for ,a"es and ,oses /ere the sons of ,oseph and his first /ife. s the !other of God /as called the /ife of ,oseph+ then She /as ri&htfully called the "other+ i.e. the step"other of his sons.6 The others /ere of the opinion that it /as !ary+ the /ife of )leopas+ the cousin of the "other of God. s narrated by Saint !atthe/ %@9:K>(+ they all /ere sittin& close to the openin& of the cave. Then accordin& to Saint 0u$e+ they later returned and prepared aro"atic herbs and paste+ so that at the end of Saturdays 5uiet and in accordance /ith the ,e/ish custo"+ they /ould anoint the body of )hrist %0u$e @A:GK(. ccordin& to Saint !ar$+ those /o"en+ na"ed 6"yrrh-bearin&6 didnt purchase the aro"atic herbs on the day the 0ord /as interred+ but after Saturday had passed+ i.e. at Saturday ni&ht. There are no contradictions here. Evidently+ there /as very little ti"e left on *riday evenin& before the sunset. They prepared it partly on *riday+ and /hat they didnt finish+ they did on Saturday evenin&. Evan&elist !atthe/ narrates about another i"portant circu"stance+ /hich occurred on the day after the burial D *+n the ne5t day, whi"h followed the .ay of <re#aration,* i.e. Saturday+ the hi&h priests and Pharisees &athered at Pilates residence %not even thin$in& about violatin& the rest on the Sabbath( and as$ed hi" to place a &uard at the to"b for three days. They declared their "otive as: *We remember, while He was still alive, how that de"eiver said, ? fter three days I will rise.) $herefore "ommand that the tomb be made se"ure until the third day, lest His dis"i#les "ome by night and steal Him away, and say to the #eo#le, ?He has risen from the dead.) So the last de"e#tion will be worse than the first.)* s 6the first deception6 they call the 0ord ,esus )hrists teachin& about -i"self as the Son of God+ the !essiah+ /hile the 6last deception6 D the ser"on about -i" as the resurrected )on5ueror of hell and death. They feared that ser"on "ore+ and in that they /ere 5uite ri&ht+ as the future history of spreadin& the )hristianity sho/ed. Pilate dryly ans/ered their re5uest: *1ou have a guard: go your way, ma!e it as se"ure as you !now how.* t the disposal of the "e"bers of the Sanhedrin there /ere the 1o"an soldiers-&uards for the ti"e of the feast+ /hich they used in order the order and peace /ould be "aintained+ because of the hu&e &atherin& of people fro" all the countries in the /orld in ,erusale". Pilate offers that they utili#e those &uards as they /ished+ so that later they /ould not be able to bla"e anyone for anythin&. *So they went and made the tomb se"ure, sealing the stone and setting the guard* D i.e. placin& a cord and a seal on the stone+ /ith /hich the to"b /as closed in the presence of the soldiers+ /ho re"ained at the to"b to &uard it.

Thus+ /ithout reali#in& it+ the "ost evil ene"ies of the 0ord prepared undisputable proof of -is &lorious resurrection fro" the dead.

The 9esurrectio! Narratin& about this &reatest event+ all the four Evan&elists say nothin& on the "ysterious and
the inco"prehensible for us side of it. They dont describe ho/ it happened+ and ho/ the 1esurrected 0ord ca"e out of the to"b /ithout brea$in& the seal. They spea$ only of the earth5ua$e+ /hich /as the result of the 0ords n&el rollin& the stone a/ay fro" the entrance of the to"b %after the 0ord had risen D /hich is e"phasi#ed in our church son&s D and not as is co""only thou&ht+ that the n&el rolled the stone a/ay so that the 0ord "i&ht co"e out of the to"b(+ and of the n&els speech addressed to the /o"en "yrrh-bearers that ca"e to the to"b+ and a further ran&e of appearances of the 1esurrected 0ord to the the" and to -is disciples.

The Arrival o* the )o#e! 1yrrh-Bearers at the To#b %!at. @H:>-HE !ar$ >K:>-HE 0u$e @?:>->@ and ,ohn @::>->:(. To the /o"en that /ere present at Gol&otha and then at the 0ords burial+ it see"ed that -is priceless Body /as too hastily prepared for the burial+ and they /ere &rief-stric$en because they /ere not involved in the ,e/ish custo" of anointin& -is body. Thats /hy in accordance /ith the la/+ after spendin& all Saturday at rest+ on the first day of the /ee$ D at sunrise D they hurried to the to"b in order to fulfill their /ish and final duty of love to their Beloved Teacher. t the head of those deeply co""itted to )hrist /o"en+ /ho entered into the history /ith the na"e of 6myrrh+#earers6 %as testified by all the four Evan&elists( /as "ary "agdaleneE she /as follo/ed by the 6other !ary6 or !ary+ the "other of ,a"es+ Salo"e and the others that follo/ed the 0ord fro" Galilee %0u$e @A:GG(. It /as a /hole "ultitude of /o"en+ so"e of /ho" /al$ed fast+ nearly runnin& /hile the others /al$ed slo/ly+ /ithout any &reat haste. Therefore+ it is not surprisin& that+ the ti"e of their arrival at the to"b as deter"ined by the Evan&elists varies+ /hat at the first &lance creates a feelin& of contradiction bet/een the"+ /hich in reality does not e'ist. Before all: /ho is this 6other !ary+6 t/ice "entioned as such by Saint !atthe/ in his narration about the 0ords burial %!at. @9:K>(+ and then D in that about the resurrection %!at. @H:>(. ccordin& to the ancient )hurch tradition+ enunciated in the Sinar$sis on the day of the Passover+ it /as no one other than the "other of %od. 4hy isnt it "entioned directlyI s the Sinar$sis

e'plains+ 6so that it /ould not appear 5uestionable6 %that the testi"ony of such an enor"ous event belon&ed to -is !other(+ the Evan&elists say: the 0ord appeared first to !ary !a&dalene %!ar$ >K:F(+ /ho sa/ an n&el sittin& on the stone. Salo"e /as the "other of the 6sons of =ebedee6 D postles ,a"es and ,ohn. ,oanna+ "entioned by Saint 0u$e %@?:>:(+ /as the /ife of )hu#a+ 7in& -erods ste/ard. The other /o"en-"yrrhbearers are not "entioned by na"e+ but Saint 0u$e clearly states that there /ere *other women with them* %0u$e @?:>:(. "on& these 6others+6 the )hurch tradition also points at: !ary and !artha+ the sisters of 0a#arus+ /ho /as resurrected by the 0ord+ !ary+ the /ife of )lopas and Susanna+ and "any others+ 6 s 3ivine 0u$e narrates: those servin& to )hrist and the disciples /ith their possessions6 %Syna$sarion on the /ee$ of the 4o"en !yrrh-bearers(. The /o"en "yrrh-bearers /ere a/aitin& the end of the Sabbath rest. !oreover+ as Saint 0u$e states+ so"e of the" had purchased so"e aro"atic spices on *riday evenin& %@A:GK(+ /hile the others D 6/hen the Sabbath /as passed+6 i.e. on Saturday evenin& %!ar$ >K:>(. The Evan&elists use different e'pressions+ concernin& the ti"e of the "yrrh-bearers arrival at the to"b. Saint !atthe/ D *6ow after the Sabbath, as the first day of the wee! began to dawn>* Saint !ar$ D *-ery early in the morning, on the first day of the wee!... when the sun had risen* Saint 0u$e D *6ow on the first day of the wee!, very early in the morning>* Saint ,ohn D *6ow on the first day of the wee! 'ary 'agdalene went to the tomb early, while it was still dar!>* Thus+ all these indications of ti"e coincide+ only that they spea$ of different "o"ents of the co"in& "ornin&+ fro" /hich can be seen that the /o"en-"yrrh-bearers didnt all arrive at one and the sa"e ti"e. Saint ,ohns description is the one that differs "ost fro" the other Evan&elists ones+ /hich is understandable+ for as usual+ he o"its /hat had been narrated by the first three Evan&elists+ but co"pletes the" /ith /hat relates to !ary !a&dalene and the t/o disciples. In co"parin& the narratives of the four Evan&elists+ there e"er&es a full picture of everythin& that happened. The earth5ua$e+ described by Saint !atthe/ alone+ that occurred /hen the n&el rolled the stone+ too$ place before the arrival of the /o"en-"yrrh-bearers. The purpose to this /as to "a$e the &uards run a/ay and reveal the to"b e"pty. The 0ord resurrected prior to that+ ;ust as it is sun& in our church cants: *4hile the to"b /as sealed+ Thou+ O life+ didst shine forth fro" the &rave+ O )hrist GodP.6 %Troparion on the /ee$ of Tho"as(. Thats /hy the depiction of )hrists 1esurrection+ /ith the stone re"oved+ )hrist e"er&in& fro" the to"b+ and the &uards fallin& on the &round /ith fear D is /ron&. The n&el descended fro" -eaven and rolled the stone+ only after )hrist had risen. That brou&ht the &uards in the state of tre"blin& and stupor+ and "ade the" flee to ,erusale".

By co"parin& the four Evan&elists narratives+ a clear picture of the se5uence of events appears. s can it be seen fro" Saint ,ohns narrative+ the first to arrive at the to"b /as !ary !a&dalene+ *while it was still dar!* %,ohn @::>(. She /asnt alone+ but /ith the "ultitude of "yrrh-bearers+ as narrated by the first three Evan&elists. Because of her especial love for the 0ord and her lively te"pera"ent+ she overtoo$ the other /o"en and arrived /hile it /as still dar$+ /hereas the other /o"en approached the to"b /hen the day /as brea$in&. That she /as not alone can be seen fro" ,ohns narrative+ because /hen she returned to postles Peter and ,ohn+ she spo$e in the plural and not in the sin&ular: *We do not !now where they have laid Him* %,ohn @::@(. Thus+ it is clearly evident fro" the Gree$ te't+ and thats the /ay it /as translated into the 1ussian lan&ua&e. Seein& the stone re"oved fro" the entrance %she did not see the n&el that later appeared to the /o"en(+ she thou&ht that the 0ords Body had been carried a/ay+ and i""ediately ran to infor" postles Peter and ,ohn about this. On the /ay bac$+ she of course "et the other /o"en+ occupied /ith the idea about /ho /ould "ove the stone for the"+ !ar$ >K:A(+ and told the" of her fears. 4hile she /as &oin& to the postles+ the rest of the /o"en-"yrrh-bearers approached the to"b+ sa/ the n&els+ heard the &ood ne/s of )hrists resurrection+ and hurried bac$ to the postles to share the &reat ;oy /ith the". ll of this is narrated in detail by the first three Evan&elists %!at. @H:G-HE !ar$ >K:?-H and 0u$e @?:A-H(. !ean/hile+ as a result of the ne/s brou&ht to the" by !ary !a&dalene+ %and perhaps by the other "yrrh-bearers+ /ho" they didnt believe @ * nd their words seemed to them li!e idle tales, and they did not believe them* 0u$e @?:>>( the t/o postles D Peter and ,ohn D rapidly /ent+ or even ran to the to"b. Bein& youn&er than Peter+ ,ohn ran faster and therefore approached the to"b sooner+ /hen the /o"en had left+ but did not &o inside. Perhaps+ it /as his ti"idity of bein& alone in the &arden that held hi" bac$. -o/ever+ hunched over and peerin& into the opened to"b+ he sa/ so"e s/addlin&-cloth lyin& on the &round. I""ediately after+ there arrives Si"on Peter /ho+ bein& bolder and "ore coura&eous+ decides to enter the to"b and sees ;ust the s/addlin&-cloth lyin& on the &round and a face cloth that /as /rapped around the 0ords head+ *not lying with the linen "loths, but folded together in a #la"e by itself* %,ohn @::A-9(. *$hen the other dis"i#le, who "ame to the tomb first,* i.e. ,ohn, *and he saw and believed,* i.e. believed in the truth of )hrists resurrection+ because if they robbed the Body+ there /ould have been no need to un/ind and divest the s/addlin&-cloth fro" it and then leave the" in such a neat order. *&or as yet they did not !now the S"ri#ture, that He must rise again from the dead* D until the 0ord *o#ened their understanding, that they might "om#rehend the S"ri#tures* %0u$e @?:@G(+ there /as "uch that they didnt understand clearly: they didnt co"prehend the 0ords /ords about -is forthco"in& sufferin&s and resurrection %as it can be seen+ for e'a"ple+ in 0u$e >H:A? and !ar$ F:>:(+ and therefore /ere in need of "aterial evidence. Such an evidence of the verity of )hrists resurrection to ,ohn+ /as that circu"stance the s/addlin&-cloth and the faith cloth /ere left in the to"b+ carefully folded. That fact convinced in the truth of /hat had happened only ,ohn. bout Peter+ Saint 0u$e stays that *he de#arted, marveling to himself at what had ha##ened* %0u$e @?:>@(. fter his triple renounce"ent of )hrist+ the state of his spirit /as very heavy and /as not inclined to/ards the livin& belief. nd thus+ apparently after his return fro" the to"b+ the "erciful 0ord appeared in front of Peter in order to console hi" and pacify his heart. This is "entioned briefly by Saint 0u$e @?:A? and Saint postle Paul in > )or. >G:G. s it can be seen fro" these se&"ents+ the 0ord appeared to Peter alone+ prior than to the other postles.

,esus Appears to 1ary 1a(dale!e %,ohn @::>>->HE !ar$ >K:F->>E !at. @H:F->:(. fter postles Peter and ,ohn had left the to"b+ !ary !a&dalene+ /ho perhaps arrived there /ith the" or ;ust after the"+ /as left on her o/n. -er soul /as in upheaval and she /as cryin&+ thin$in& that the 0ords Body had been stolen. )ryin&+ she leaned to/ards the openin& of the to"b+ and sa/ inside t/o n&els+ sittin& on the bier upon /hich the bodies of the dead /ere placed+ inside the burial cave. -er &rief /as so &reat that it deadened all the other feelin&s. Thats /hy !a&dalene is not sta&&ered by the si&ht of those n&els+ and to their consolin& 5uestion: *Woman, why are you wee#ing/* she si"ply D as thou&h spea$in& to the terrestrial creatures D e'presses her &rief in the sa"e /ords as she had e'pressed it before to postles Peter and ,ohn: *%e"ause they have ta!en away my (ord, and I do not !now where they have laid Him.* -avin& said this+ "aybe by chance+ in the state of perple'ity+ and then a&ain perhaps+ driven by an instinctive inner feelin&+ she turned around and sa/ ,esus+ but did not reco&ni#e -i". pparently+ she didnt reco&ni#e -i"+ because -e appeared 2in another form2& li$e to the E""aus travelers+ in the 6hu"ble and ordinary6 appearance %Saint )hrysosto"(. Thats /hy she too$ -i" for a &ardener. !aybe she didnt reco&ni#e -i"+ because her eyes /ere full of tears+ as she /as overa/ed by &rief and didnt e'pect to see the 0ord alive. She didnt even reco&ni#e -is voice /hen -e as$ed her: *Woman, why are you wee#ing/ Who are you see!ing/* Ta$in& -i" for a &ardener %/hich is 5uite natural+ because /ho else /ould be in the &arden so early other than a &ardener(+ she says to -i": *Sir, if you have "arried Him away, tell me where you have laid Him, and I will ta!e Him away,* not even considerin& /hether she+ bein& a /ea$ /o"an+ /ould be able to lift -i". The 0ord then revealed -i"self by callin& her na"e /ith a special and lon&-fa"iliar to her intonation: *'ary0* D this sho/s that after her /ords to the see"in& &ardener+ she turned her &a#e to/ards the to"b+ D *and said to Him, ?,abboni0* whi"h is to say, 'aster* and obviously+ full of indescribable ;oy+ fell at -is feet /ishin& to clin& to the"+ perhaps to convince herself that she /as seein& real alive ,esus and not a spirit. The 0ord forbad her to do that+ sayin&9 *.o not "ling to 'e, for I have not yet as"ended to 'y &ather: but go to 'y brethren and say to them, ?I am as"ending to 'y &ather and your &ather, and to 'y God and your God.)* It is as thou&h the 0ord told her: 6Believe !y /ord and not your sense of touch6. nother "eanin& of this forbiddance is that the 0ord /anted to tell !ary: 60eave !e+ as you cannot re"ain /ith !e per"anently. 3ont detain !e+ but &o and proclai" !y resurrection. It is needed that I should not re"ain /ith you but ascend to the -eavenly *ather.6 &ood e'planation of this forbiddance in touchin& the 0ord can be found in the "atins hy"n of the ei&hth verse: 6Because the /o"an /as thin$in& in earthly ter"s+ she /as sent a/ay and forbidden to touch -is &ar"ent.6 *'ary 'agdalene "ame and told the dis"i#les that she had seen the (ord, and that He had s#o!en these things to her* D co"parin& these /ords /ith the narration of Saint !atthe/+ /e have to assu"e that alon& the /ay+ !ary !a&dalene encountered the *other 'ary,* and the 0ord a&ain appeared to both of the" %the second appearance4, *saying9 re2oi"e0* They stretched the"selves at -is feet. -e repeated ane/ -is behest that they should &o to -is disciples %havin& called the" *His %rethren*(+ and announce of -is resurrection to the"+ repeatin& that /hat the n&el stated prior to that: *$ell 'y brethren to go to Galilee.* The resurrected 0ord+ already the &lorified !essiah ready to &o to -is *ather+ very touchin&ly calls -is disciples *brethren*. -e

/asnt asha"ed to call the" as such D as postle Paul later e"phasi#ed that in his Epistle to the -ebre/s @:>>->@. (. Saint !ar$ states that the /o"en "yrrh-bearers /ere so overco"e /ith e'cite"ent and horror %of course+ reverential(+ that they *said nothing to anyone.* This has to be understood in the sense that+ /hen they /ere runnin& alon& the /ay+ they did not "ention anythin& to anyone about /hat they sa/ and heard. *urther on+ Evan&elist !ar$ hi"self %as /ell as other Evan&elists+ 0u$e @?:F( narrates that havin& co"e ho"e+ they told everythin& to the postles %!ar$ >K:H and K:>: ccordin& to the Evan&elic stories+ it /ould see" that the 0ords first appearance /as to !ary !a&dalene %!ar$ >K:F->:(. -o/ever+ fro" the ancient ti"es+ our )hurch preserves the tradition+ that before !ary !a&dalene+ the resurrected 0ord first appeared to -is Ever-Pure "other D /hich is 5uite natural and understandable. 8p to this day /ithin the te"ple of 1esurrection at ,erusale"+ they sho/ the place of the 0ords appearance to -is Ever-Pure !other+ not far fro" the 6cuvuclia6. The tradition+ sanctified /ith centuries+ cannot be but based on the real fact. nd if it /as not "entioned in the Gospel+ it is because in &eneral+ there is "uch that is not recorded+ as Saint ,ohn testifies %@>:@GE @::A:-A>(. It has to be assu"ed that because of the Ever-Pure !other of Gods hu"ility+ it /asnt to -er li$in& that the concealed secrets of -er life /ould be "ade $no/n D thats /hy there is e'tre"ely little said about -er in the Gospel+ e'cept for the very essential facts+ directly connected /ith the life of the 0ord ,esus )hrist -i"self. Evidently+ the Evan&elists didnt /ant to "ention the Ever-Blessed Theoto$os at all+ as the /itness of the &enuineness of )hrists 1esurrection+ because the testi"ony of the "other /ould have been "et /ith s$epticis" by those that doubted %see the Syna$sarion of the Paschal /ee$(. The Evan&elists say+ that the /o"en-"yrrh-bearers story about /hat they sa/ and heard at the to"b about the appearance of the resurrected 0ord -i"self+ see"ed senseless to the" and /ere not believed %0u$e @?:>>(. If even the postles didnt believe the"+ /ould stran&ers believe the /itness of the !otherI The Bribi!( o* the Guards %!at. @H:>>->G(. *Some of the guard,* %that ran fro" the 0ords to"b( /ho apparently /ere in char&e and responsible for leavin& their position+ infor"ed the hi&h priests of everythin& that had occurred+ -- e'actly to the" and not to Pilate+ because they /ere placed after their co""and and not the procurators one. The hi&h priests &athered the Sanhedrin and decided to bribe the &uards to slander the truth of the 0ords 1esurrection. 6They bou&ht -is blood+6 D states Saint )hrysosto" D 6/hen -e /as alive+ and /ith -is crucifi'ion and resurrection+ they a&ain are usin& "oney to under"ine the truth of the resurrection.6 *$ell them, ?His dis"i#les "ame at night and stole Him away while we sle#t)* D thats /hat they tau&ht the soldiers to say. 6Their /ords are co"pletely unbelievable and have no plausibility+6 reasons Saint )hrysosto": 6In /hat "anner did -is disciples steal the body+ these poor and si"ple people+ /ho didnt even dare to sho/ the"selvesI nd /asnt there a seal placed at the to"bI 4asnt that area surrounded by "any &uards+ soldiers and ordinary ,e/sI nd for /hat purpose /ould they steal -i"I Is it so that they could invent a teachin& about the resurrectionI But ho/ /ould it occur to the people

that /ished to live in anony"ity+ to invent so"ethin& li$e thatI nd ho/ did they re"ove the sealed stoneI -o/ did they re"ain undetected by so"e "any &uardsI nd /hat benefit /ould it brin& to the"+ if )hrist didnt resurrectI6 ll the interpreters of the Gospel note in a ;ust /ay+ that all the endeavors of the Sanhedrin D to retain the 0ords Pure Body in the to"b as secure as possible+ /ere invented and e'ecuted as thou&h purposely to confir" the authenticity of the event+ /ith all historical clarity+ /hich the "e"bers of the Sanhedrin /anted to obscure and present li$e false. fter all+ the stealin& of bodies /as co"pletely unheard of a"on& the ,e/s+ fearin& desecratin& the"selves throu&h touchin& a corpse %2u". >F:>>->@(. -o/ could it happen that the &uards fell into a deep sleep at the precise ti"e+ /hen the actual theft /as e'pected on the third dayI Their sleep "ust have been e'traordinarily deep+ if they couldnt even hear the stone of the to"b bein& rolled a/ay. Even if they decided to fall asleep D /hich is totally untypical of the 1o"an soldiers D they /ould have done so in front of the entrance+ so that it /ould have been i"possible to roll the stone /ithout crushin& the". The "ost unbelievable thin& about this is that the fri&htened and scattered disciples /ould decide to co""it such a senseless theft+ /ith /hich they /ould have &ained no benefit+ but an apparent enor"ous dan&er. 1e"ar$able is also the fact that the soldiers /ould spread such reports about the"selves+ /ithout arousin& a"a#e"ent a"on& their listeners about /hy they /erent punished for such breach of duty. 2ot/ithstandin& the obviousness of the hateful ,e/s fabrication+ their stubborn un/illin&ness to believe in the authenticity of )hrists resurrection only confir"s this &reat )hristian truth.

$ord-s Appeara!ce to 5is :isciples o! the 9oad to /##aus %0u$e @?:>A-AG and !ar$ >K:>@( Evan&elist 0u$e D accordin& to the tradition+ bein& one of those t/o disciples D /as the only one to describe this event in detail+ the other one bein& )leopas+ a relative of the !other of God. Both /ere a"on& the seventy disciples of )hrist. Saint !ar$ briefly "entions of this event as /ell %>K:>@(. Even the very vivid description of the narrative of this event+ and the fullness of the portrayal /ith all its inner sufferin&s+ sho/s that one of its t/o participants undoubtedly /as 0u$e hi"self+ /ho accordin& to the custo" of the holy /riters+ does not call hi"self by na"e. The disciples /ere headin& to/ards E""aus+ a settle"ent located appro'i"ately 9 "iles to the /est of ,erusale". They /ere travelin& there at the slo/ pace+ it /ould re5uire nearly A hours to fulfill the trip+ /hile for a 5uic$ return trip+ it /ould ta$e the" > T - @ hours. This /as the *same day,* i.e. the very day of )hrists resurrection. They /ere /al$in& slo/ly+ discussin& a"on& the"selves all the sad events associated /ith the 0ords last days on earth that laid as heavy burden upon their hearts. s it can be seen further on+ they also discussed the events of the current day+ /hich evidently couldnt affir" their faith in the authenticity of )hrists resurrection+ for they /al$ed in sadness. lon& the /ay+ the 0ord -i"self ;oined the" as a traveler+ headin& in the sa"e direction. *%ut their eyes were restrained, so they did not !now Him.*

Saint !ar$ e'plains that the 0ord appeared to the" *in another form,* i.e. in a different appearance+ thats /hy they did not reco&ni#e -i". The 0ord did that intentionally+ because it /asnt &ood for -i" to be reco&ni#ed i""ediately. -e did that+ so as to edify the" &ivin& the necessary in their spiritual state instructions. s Saint Theothylactus thin$s+ -e /anted the"+ 6to reveal their perple'ity+ e'pose their /ound and then accept the "edicineE to appear before the"+ after a lon& brea$+ as "ore pleasin&E to instruct the" throu&h !oses and the Prophets+ and only then to be reco&ni#edE so that they "i&ht believe that -is Body is no lon&er the sa"e+ /hich can be seen by everyone in &eneral+ but that /hile it is the sa"e body that resurrected and suffered+ at the sa"e ti"e+ it can visible only to those+ /ho" -e allo/s to see -i".6 Bein& o"niscient D -e /ants to $no/ fro" the"selves+ /hat is the reason for their sorro/: *What !ind of "onversation is this that you have with one another as you wal! and are sad/* 4ith this 5uestion+ the 0ord is tryin& to provo$e the disciples to reveal their feelin&s before -i". )leopas then perceives the 0ord to be a ,udean+ havin& arrived at ,erusale" fro" so"e other country for the Passover+ as one could not visuali#e that a Palestinian resident /ouldnt $no/ all about /hat happened durin& those days. The disciples then confessed their sorro/ to the 0ord. -o/ever+ characteristically+ they refer to their Teacher as ;ust to a 6prophet+6 at the sa"e statin& that their e'pectations of -i"+ as of the !essiah+ had not been reali#ed: *We were ho#ing that it was He who was going to redeem Israel.* !oreover+ they the"selves still dont $no/ /hat to thin$ of everythin& that happened+ because so"e /o"en+ havin& been to the to"b early+ related so"e a"a#in& thin&s: they didnt find -is Body+ but sa/ the appearance of the n&els+ /ho said that -e /as alive. Evidently+ 0u$e and )leopas left ,erusale" before hearin& about the appearance of the 0ord to !ary !a&dalene and the other "yrrh-bearers. *Certain of those who were with us went to the tomb* D here+ evidently+ the conversation is about the postles Peter and ,ohn+ about /hat narrates the latter %,ohn @::>->:( D *but Him they did not see* D and because of this they find the"selves in the predica"ent+ for they do not $no/ /hat to thin$ of all this. 4ithout still revealin& -i"self+ the 0ord be&ins -is dialo&ue+ lettin& the" understand that the reason for their uncertainty in the spiritual state lies /ithin the" D in their inco"prehension and in the slu&&ish state of their hearts. *+ught not the Christ to have suffered these things and to enter into His glory/* D -e directly calls their Teacher as )hrist and e'plains+ that everythin& happened in accordance /ith the Old Testa"ent prophesies about )hrist+ that e'actly throu&h the sufferin&s+ the !essiah had to 6enter into -is &lory6 D the &lory of -is spiritual and not terrestrial $in&do". The disciples listened to their "ysterious co"panion /ith &reater attention an inner #eal+ and their hearts &ot so pre-disposed to/ards -i"+ that they started to persuade -i" to stay /ith the" for the ni&ht+ pleadin& that the ni&ht /as approachin& and to travel alone at ni&ht in Palestine /as not at all safe. The 0ord stayed+ and /hen it /as ti"e for supper+ as the eldest+ *He too! the bread, blessed and bro!e it, and gave it to them.* Evidently this &esture+ characteristic of their Teacher+ served as an i"pulse that their eyes beca"e open+ and *they !new Him: and He vanished from their sight.* s it can be seen fro" the Evan&elists narratives+ the &lorified Body of the 0ord /as already e'traordinary. It /asnt li$e the for"er "ortal hu"an body: there /ere no barriers to it+ and it could appear and beco"e invisible suddenly.

4hy /as it that only then the 0ord allo/ed -i"self to be reco&ni#edI The purpose of -is appearance /as to e'plain to the disciples+ ho/ all the prophesies of the Old Testa"ent had been reali#ed throu&h -i". If only they reco&ni#ed -i" instantly+ the i"pulsive ;oy that /ould have undoubtedly ta$en the" "i&ht have hindered the 5uiet reflection about the authenticity of -is resurrection and conviction in its reality. s the 0ord &uided the" slo/ly to/ards the profound conviction in this truth+ by their o/n ad"ission+ "a$in& their hearts infla"e+ -e finally revealed -i"self to the"+ havin& i&nited the" /ith such burnin& faith+ inaccessible to any doubts or te"ptations. 2ot/ithstandin& that the ni&ht had fallen+ they i""ediately hurried to ,erusale"+ to share their ;oy /ith the other disciples. They in turn related to the" that *$he (ord is risen indeed, and has a##eared to Simon0* ccordin& to Saint !ar$ %>K:>@->A(+ 0u$es and )leopass story 0as not #elieved by the other disciples. It has to be assu"ed that /hat confused the"+ /ere the inco"prehensible appearances of the 0ord+ first here then else/here+ /hich /as i"possible for an ordinary person+ and as /ell that -e appeared to the travelers to E""aus 6in another for".6 They didnt understand the 0ords ne/ bein& upon the resurrection+ conse5uently their faith /as not yet very fir" D they didnt $no/ the nature of -is resurrected Body. Thats /hy /hen -e appears to the" collectively+ behind the closed doors+ they re&ard -i" as a &host.

The Appeara!ce to the Te! :isciples %!ar$ >K:>?E 0u$e @?:AK-?G and ,ohn @::>F-@A(. Saint !ar$ spea$s briefly about this appearance+ /hile Saints 0u$e and ,ohn+ narrate about this in detail+ bein& the co"ple"ent of one another. s indicated by Saint 0u$e+ the 0ord appeared to the ten disciples %Tho"as /as absent+ accordin& to Saint ,ohn(+ ;ust /hen 0u$e and )leopas+ /ho returned fro" E""aus+ /ere continuin& their narration+ as thou&h for the purpose of dispellin& all the disciples doubts and curin& the" of their re"nants of disbelief. ccordin& to Saint ,ohn+ this /as *the same day at evening, being the first day of the wee!.* -ere+ ,ohn abandons the nor"al ,e/ish calculation of ti"e accordin& to /hich+ the evenin& is the be&innin& of the ne't day. Because of the fear of ,e/s+ the doors of the house /ere loc$ed D 6for the sa$e of the ,e/s fear6E evidently+ so"e ru"or reached the disciples that the body of )hrist /as as if stolen by the". Thats /hy they naturally feared so"e type of violent "easures on the part of those ,e/s that /ere hostile to/ards the". nd so D *when the doors were shut,* *Jesus "ame and stood in the midst, and said to them, *<ea"e be with you.* -ere+ an especial 5uality of the &lorified Body of )hrist "anifested itself+ accordin& to /hich "aterial substances /ere not an obstacle for penetratin& throu&h the". The 0ords "iraculous passa&e throu&h the closed doors caused confusion a"on& the disciples+ about /hich Saint 0u$e says: *%ut they were terrified and frightened, and su##osed they had seen a s#irit* D they thou&ht that this /as only the 0ords spirit+ detached fro" the body and havin& co"e to the" fro" 6sheol6+ i.e. that the appeared to the" as dead and not alive. In order to assure the" that it /as -i" indeed+ the 0ord sho/s the" -is hands and feet+ the /ounds+ /hich testify that it is the sa"e body that /as crucified on the cross. -e offers the" to touch -i"+ so as to convince the"selves that it is -i" and not -is &host. The 0ord parta$es of the food in front the" %probably so"e ba$ed fish and honeyco"b

left over fro" the supper(+ /ith the ai" of eradicatin& the last re"nants of doubt in the disciples. *$he dis"i#les were glad when they saw the (ord* D their doubts dispersed and the ;oy+ about /hich the 0ord foretold the" at the 0ast Supper+ enveloped the": *%ut I will see you again and your heart will re2oi"e, and your 2oy no one will ta!e from you* %,ohn >K:@@(. ccordin& to Saint !ar$+ the 0ord reproached the" for their disbelief and their hard-heartedness that they didnt believe those that had seen -i" resurrected+ i.e. the /o"en "yrrh-bearers+ 0u$e and )leopas %!ar$ >K:>?(. *$hese are the words whi"h I s#o!e to you* D everythin& that happened D this is the fulfill"ent of that+ /hich I repeatedly foretold you before+ sayin& about !y forthco"in& sufferin&s and resurrection. ll this had been predicted in the Old Testa"ent D 6the La0 of "oses6 6prophesies6 and 6!salms6. That /as /hy all that had to be fulfilled. -ere+ the 0ord is pointin& at the three-part division of the Old Testa"ent holy boo$s+ /hich e'isted a"on& the ,e/s. They divided their sacred boo$s into three sections:>( The la0+ /hich e"braced the *ive Boo$s of !osesE @( The !rophets+ /hich included nearly all the rest of the historical and Prophetic boo$s+ and A( The !salms+ or angiographs+ to /hich /ere assi&ned the instructive boo$s and "inor historical ones. Thus+ throu&h the indications of the 0ord -i"self+ the /hole Old Testa"ent+ in its co"plete co"position+ is filled /ith prophecies about -i". Before+ the postles didnt co"prehend those prophecies correctly: no/+ throu&h the e'traordinary blessed enli&hten"ent+ the 0ord *o#ened their understanding, that they might "om#rehend the S"ri#tures*. Saint ,ohn adds that the 0ord then told the" for the second ti"e: *<ea"e to you0* -avin& said that+ -e then throu&h the visible si&n of breathin& reported to the" the preli"inary &race of the -oly Spirit D before the day of Pentecost D instructin& the": *,e"eive the Holy S#irit. If you forgive the sins of any, they are forgiven them: if you retain the sins of any, they are detained.* The full descendin& of the -oly Spirits &ifts on the postles occurred on the day of the PentecostE but evidently+ before this day+ it /as essential that the postles /ould receive those &ifts of the -oly Spirit+ that /ould stren&then the" in the absolute and fir" belief in the &enuineness of )hrists resurrection+ that /ould help the" to understand the Gospel correctly+ and especially to a/a$e /ithin the >> postles the belief in their 3ivine "ission -- the faith in that they /ere not only the for"er travelin& co"panions and listeners of the 0ord ,esus )hrist+ but 6the postles6 D -is envoys+ appointed by -i" for the &reat service of spreadin& the &ood ne/s of the Gospel throu&hout the /orld: 6 s the &ather has sent 'e, I also send you.* This /as the co""ence"ent of the Spirit+ /hich /as essential for the stren&thenin& of the apostolic asse"bly. 4ith that breathin&+ all the postles /ere &iven the po/er to absolve sins+ /hich /as previously pro"ised to Peter D for professin& )hrist as the 0ivin& Son of God %!at. >K:>F( D as /ell as to the other postles %!at. >H:>H(. Tho#as-s :isbelie* %,ohn @::@?-A>( Evan&elist ,ohn notes that /hen the 0ord first appeared to all -is disciples+ /ho /ere &athered to&ether+ Tho"as %called the T0in+ or $idimus+ in Gree$( /as absent. s it can be seen fro" the Gospel+ the character of this postle /as distinctive in its persistence+ borderin& /ith

stubbornness+ /hich /as natural for the people of a si"ple+ yet fir"ly for"ed vie/point. Even /hen the 0ord /as &oin& to ,udea to resurrect 0a#arus+ Tho"as e'pressed his conviction that nothin& /ould co"e out of that ;ourney: *(et us also go, that we may die with Him* %,ohn >>:>K(. 4hen the 0ord stated to -is disciples in -is fare/ell speech: * nd where I go you !now, and the way you !now,* Tho"as started to contradict: *(ord, we do not where 1ou are going, and how "an we !now the way/* %,ohn >?:G(. Thats /hy the Teachers death at the cross produced an especially painful+ depressin& i"pression on Tho"as: it /as as thou&h he sta&nated in the conviction that the loss of -i" /as irretrievable. -e /as so depressed that he even /asnt /ith the other disciples on the day of the resurrectionE he evidently decided that there /as no reason for the" to be to&ether+ because everythin& /as finished+ everythin& had fallen apart and no/+ every disciple had to return to his previous+ individual and independent life. nd then+ havin& "et the other disciples and suddenly hearin& fro" the": 64e have seen the 0ord.6 )onsistent /ith his character+ he sharply and definitively refuses to believe their /ords. 1e&ardin& the resurrection of his Teacher as i"possible+ he declares that he /ould believe that not only if he sa/ that /ith his o/n eyes+ but also felt the nail /ounds on the 0ords hands and feet /ith his o/n hands+ as /ell as the /ound "ade by a spear to -is side. * nd #ut my hand into His side* D it can be seen throu&h these /ords of Tho"as+ that the /ound+ inflicted by a soldier to the 0ord+ /as very deep. In ten days after the 0ords first appearance to the ten postles+ the 0ord a&ain appeared /ith *the doors being shut*, evidently in the sa"e house. That ti"e+ Tho"as /as /ith the". Perhaps+ under the influence of co""unication /ith the other disciples+ the obdurate disbelief be&an to leave hi"+ and his soul+ slo/ly but surely started ane/ to be capable of believin&. The 0ord appeared specially to fire his faith. s in the first case+ the 0ord appeared a"on& the" 5uite une'pectedly+ and after /ishin& the" peace+ the 0ord turned to Tho"as: *,ea"h your finger here, and loo! at 'y hands>* The 0ord is ans/erin& to Tho"ass doubts /ith his o/n /ords+ /ith /hich he preconditioned his belief in the 0ords resurrection. Obviously+ Tho"as should have been stunned by the very fact that the 0ord $ne/ of his doubts. nd the 0ord added: *.o not be disbelieving, but believing,* i.e. you are in the position to decide definitively: there are no/ only t/o /ays before you D the absolute belief and decisive spiritual hard-heartedness. lthou&h the Gospel doesnt say /hether Tho"as really touched the 0ords /ounds D it can be assu"ed that he did. In any case+ belief fired /ithin hi"+ and he e'clai"ed: *'y (ord and my God0*, confessin& /ith those /ords+ not only his belief in )hrists 1esurrection+ but also in -is 3ivinity. 2onetheless+ this belief /as still based on the sensuous verifications. Thats /hy+ edifyin& Tho"as+ the other postles and all the people+ the 0ord reveals to the ulti"ate path to/ards faith+ praisin& those that have achieved it+ in other /ay than Tho"as did: *%lessed are those who have not seen and yet have believed.* nd in the past+ the 0ord "ore than once &ave preference to that belief+ /hich is based on the /ord rather than on a "iracle. The spread of the 0ords teachin& throu&hout the /orld /ould have been "ade i"possible+ if everyone de"anded the si"ilar confir"ation for his belief li$e Tho"as did+ or continuous "iracles in &eneral. Thats /hy the 0ord praises those+ /ho attain faith only throu&h trust+ throu&h trustin& the testi"ony by 0ord and the teaching of Christ. This is the #est 0ay to #elieve.

Saint ,ohn concludes his Gospel /ith this final passa&e. -is @>st chapter /as /ritten so"e ti"e later+ as they thin$+ concernin& the ru"or+ statin& that he /as to live until the Second )o"in& of )hrist. *or the "o"ent+ Saint ,ohn concludes his narrative /ith the testi"ony that *truly Jesus did many other signs in the #resen"e of His dis"i#les, whi"h are not written in this boo!.* Even thou&h Saint ,ohn had a &oal of supple"entin& the narratives of the first three Evan&elists+ he recorded not everything+ far fro" that. t the sa"e ti"e+ as it can be seen+ he feels that /hat has been /ritten is sufficient *that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name* D and that little /hat has been recorded+ is sufficient to support the belief in )hrists 3ivinity and for salvation throu&h this faith. The Appeara!ce at the "ea o* Tiberias %,ohn @>:>->?(. Even before -is sufferin&s+ the 0ord had /arned -is disciples that upon -is resurrection+ -e /ould appear to the" in Galilee. This /as also stated by the n&els to the /o"en-"yrrhbearers+ at the 0ords to"b %!at. @K:A@ and @H:9(. -avin& spent the full H days of the Passover in ,erusale"+ the postles returned to Galilee+ /here+ naturally enou&h+ they a&ain be&an to practice their profession D catchin& fish on the 0a$e of Gennesaret to earn their livin&. -ere *Jesus showed Himself again to the dis"i#les at the Sea of $iberias.* ccordin& to Saint ,ohn+ that /as the third appearance of the 0ord to -is disciples+ &athered to&ether. That ti"e there /ere seven of the": Si"on+ Peter+ Tho"as+ 2athanael+ the sons of =ebedee+ i.e. ,a"es and ,ohn+ and t/o "ore+ /ho /ere not na"ed. In this outline+ because of his hu"ility+ Saint ,ohn places hi"self and his brother last+ not even "entionin& their na"es+ /hereas+ in the other Gospels+ they are usually placed after ndre/ and Peter. The postles fished throu&hout the /hole ni&ht but cau&ht nothin&. This undoubtedly should have re"inded the" of that ni&ht+ /hich accordin& to Saint 0u$e %G:G and others( preceded their selection for apostolic "ission A years before. nd that ti"e+ once a&ain+ so"ethin& si"ilar occurred. *%ut when the morning had now "ome, Jesus stood on the shore: yet the dis"i#les did not !now that it was Jesus* D an e'pression of a sudden appearance. Perhaps the disciples didnt reco&ni#e -i" because+ as /ith 0u$e and )leopas+ -e "i&ht appear 6in another for"+6 or perhaps si"ply because the dar$ness of ni&ht or the "ornin& fo& had not yet disappear. The 0ord turned to the" /ith: *Children, have you any food/*+ as it can be seen further+ the /ord *food* /as "eanin& fish. To their ne&ation+ the 0ord su&&ested the" to cast their net *on the right side of the boat6 and a&ain+ the "iracle that they e'perienced three years before it /as repeated: because of the hu&e si#e of the catch+ they couldnt haul in the net. 8ndoubtedly+ that "iracle li$e the first one+ sy"boli#ed their future fruitful apostolic activity+ in /hich their personal labors /ould be under the 0ords directives. *$hat dis"i#le whom Jesus loved,* i.e. ,ohn+ as he usually calls hi"self+ stunned by that "iraculous catch+ i""ediately $ne/ in his heart+ 4ho that "ysterious stran&er that stood on the beach /as+ and infor"ed Peter of -is supposition: *It is the (ord0* 2ot darin& to appear before the 0ord undressed+ Peter put on his *outer garment* and plun&ed into the sea+ to e"er&e before the 0ord fro" the /ater+ on the other side+ fully clothed. This event sho/s us the distinctive

characters of these t/o postles: ,ohn D elevated+ Peter D #ealous+ ,ohn+ "ore able to observe+ Peter D "ore decisive in action. s Blessed Theothylactus says: 6,ohn is "ore acute+ Peter "ore ardentE ,ohn /as the first to reco&ni#e the 0ord+ /hile Peter+ the first to hurry to/ards -i".6 In the "eanti"e+ the other disciples ca"e in their boat+ dra&&in& the net /ith the fish. Because the catch /as so lar&e+ they did not dare to haul the fish into the boat so that it /ould not be capsi#ed under the /ei&ht of the cau&ht fish. Thats /hy they /ere dra&&in& the net to/ards the beach+ /here they could haul it onto the beach "ore easily+ /ithout any ris$. *$hen, as soon as they had "ome to land, they saw a fire of "oals there, and fish laid on it, and bread*. Once a&ain+ the 0ord had "iraculously prepared food for the"+ but so that they could also try the bread of their o/n labors+ -e said: *%ring some of the fish whi"h you have 2ust "aught.* Si"on Peter returned to the boat and evidently+ /ith the help of the other disciples+ dra&&ed the net+ filled /ith >GA fish+ ashore. The other apparent "iracle /as the fact that the net didnt burst fro" such an a"ount of fish. In any case+ it can be assu"ed that this "iraculous catch of fish produced a profound i"pression on ,ohn D he even re"e"bered the nu"ber of the cau&ht fish for the rest of his life. It "ust have been to their particular reverence that the a"a#ed by /hat had happened postles stood a/ay fro" the 0ord at a respectful distance. Thats /hy -e invited the" to co"e closer and be&in the "eal /ith the /ords: *Come and eat brea!fast.* The 0ord too "ust have been standin& at so"e distance+ because further it is said: *Jesus then "ame.* s a host+ -e be&an to treat the" to bread and fish. *6one of the dis"i#les dare as! Him, ?Who are 1ou/ D $no/in& that it /as the 0ord D the disciples sa/ so"ethin& e'traordinary in the appeared 0ord: evidently+ -e didnt appear to be as they /ere accusto"ed to see -i"+ because upon the resurrection+ -is body beca"e e'ceptional+ &lorified+ filled /ith special &reatness and 3ivinity. -o/ever+ they 1ne0 that it /as undoubtedly -i". The 9estoratio! o* Apostle &eter %,ohn @>:>G-@G(. *So when they had eaten brea!fast, Jesus said to Simon <eter, ?Simon, son of Jonah, do you love 'e more than these/)* D before the 0ords sufferin&s+ Si"on D "ore than anyone else D had pro"ised his loyalty to -i": *Dven if all are made to stumble be"ause of 1ou, I will never be made to stumble* %!at. @K:AA(E *I will lay down my life for 1our sa!e* %,ohn >A:A9(E *If I have to die with you, I will not deny 1ou0* %!ar$ >?:A>(E *(ord, I am ready to go with 1ou, both to #rison and to death* %0u$e @@:AA(. In spite of that ardent reassurin&+ Peter renounced the 0ord three ti"es+ and of course throu&h this lost his apostolic callin& and apostolic ri&hts D he ceased to be an postle. This is noted by Evan&elist !ar$ D undoubtedly fro" postle Peters /ords D /ho narrates that the n&el /hich appeared to the /o"en "yrrh-bearers+ said: *%ut go, tell His dis"i#les @ and <eter>* sin&lin& out Peter as the one+ /ho throu&h his renounce"ent+ had fallen a/ay fro" the postolic i"a&e+ placin& hi" as the last+ after the other postles. *or his sincere and profound repentance+ the 0ord "ercifully restores Peter to his apostolic /orthiness. Peter renounced for three ti"es+ so three ti"es the 0ord forces hi" to ans/er the 5uestion: *.o you love 'e/* D /ith 61es, (ord: 1ou !now that I love 1ou0* nd after every affir"ation+ the 0ord entrusts hi" D as an postle D to feed -is la"bs+ -is sheep. Peter /as

a&&rieved because he /as as$ed for the third ti"e: *.o you love 'e/* @ *1ou !now that I love 1ou* %thats /hy on the @Fth of ,une+ in the church service+ on the day of co""e"oration of the holy supre"e postles Peter and Paul+ the verse for 6Glory6 is sun&(. The 1o"an-)atholics+ 5uite fruitlessly and /ithout a base+ /ish to see in this a special endo/"ent of ri&hts and seniority to the postle Peter by the 0ord D in co"parison /ith the other postles. 6The la"bs+6 /hich the 0ord entrusts to Peter to feed+ are the youn&est+ ne/ly born+ so to spea$+ "e"bers of )hrists )hurch+ /hich are in need of special attention of the shepherd. 6The la"bs6 are the ordinary+ spiritually "ature "e"bers of the )hurch+ /hich do not need special and dili&ent care. It is very characteristic that the 0ord as$s Peter for the first ti"e: *Simon, son of Jonah, do you love 'e more than these/*, as if hintin& at Peters pro"ise to the 0ord of his &reater fidelity and loyalty+ than the other disciples. lso very characteristic is the fact that the 0ord calls Peter by his for"er na"e D 6Simon6 D and not Peter+ because havin& renounced+ he revealed his instability+ the lac$ of spiritual fir"ness+ and throu&h that ceased to be 6!eter6+ i.e. 6the roc$.6 -u"bly ac$no/led&in& the depth of his fall+ Peter doesnt no/ co"pare his love for the 0ord /ith that of the other disciples. -e even doesnt dare to reassure the 0ord of his love for -i"+ but only alludes to -is o"niscience: *1ou !now that I love 1ou.* !oreover+ throu&h his hu"ility+ instead of the /ord 6love6 D 6agapan6 used by the 0ord in -is 5uestion and "eanin& full and co"plete love+ Peter uses another /ord D 6filin6 "eanin& the personal sincere attach"ent and loyalty. s$in& Peter for the third ti"e+ the 0ord uses that sa"e /ord 6filin.6 That saddened Peter that his personal attach"ent to -i" /as as if bein& sub;ected to doubt by the 0ord. Thats /hy+ on the third ti"e+ he confesses his love /ith the e'ceptional force+ referrin& to -is o"niscience. ,ust as he had renounced the 0ord for the third ti"e /ith the e'ceptional force+ oaths and s/earin&+ the 0ord is no/ co"pellin& Peter D for the third ti"e D to confess his love for -i"+ /ith the sa"e e'ceptional force. The 0ord co"bines the restoration of Peter in his postolic callin& /ith the prediction+ that his currently attested love for the -i" /ill lead to his "artyr-li$e death at the end of his postolic "ission. *When you were younger, you girded yourself and wal!ed where you wished: but when you are old, you will stret"h out your hands, and another will gird you and "arry you where you do not wish6 D here+ under the &uise of a helpless elder+ bein& dealt /ith a&ainst his /ill+ the 0ord sy"bolically predicts the "artyrs violent death. Indeed+ Peter /as in fact crucified in 1o"e durin& the rei&n of 2ero+ in the year KH. *&ollow 'e* D /ere the last definitive /ords of restorin& fallen Peters to his apostolic ran$. fter those /ords+ the 0ord left and evidently the disciples follo/ed -i". Seein& the 0ords beloved disciple ,ohn+ Peter /as overta$en /ith the desire to $no/ his future D if a "artyrs death for )hrist a/aited hi". But the 0ord did not /ish to reveal the type of death of -is beloved disciple. -e ans/ered Peter+ that it /as not his business to $no/ that: *What is that to you/ 1ou follow 'e.* -ere /e find another refutation of the 1o"an-catholic false teachin&+ about that the 0ord entrusted the other disciples to Peter and that he had been appointed as their 6prince.6 If the 0ord in fact entrusted Peter+ as -is vicar+ the other disciples+ then Peter /ould of course be fully entitled to as$ about ,ohn+ and the 0ord /ouldnt have responded /ith: 64hat is that to youI6

The /ords said by the 0ord about ,ohn+ &ave a reason to thin$ that he /ouldnt die+ but /ould live till the Second )o"in& of )hrist: *If I will that he remain till I "ome, what is that to you/* -o/ever+ the Evan&elist hi"self refutes this+ underlinin& the fact that the 0ords speech /as conditional: *If I will that he remain>* The narrative about this and in fact his Gospel+ Saint ,ohn concludes /ith a testi"ony: *$his is the dis"i#le who testifies of these things, and wrote these things: and we !now that his testimony is true.6 This confir"s this Gospel to belon& to Saint ,ohn the Theolo&ian+ and the truth of everythin& that he narrated in the Gospel. In conclusion+ Saint ,ohn a&ain repeats that "uch *that Jesus did* /as not recorded in the Gospel+ because if everythin& /as to be recorded in detail+ *I su##ose that even the world itself "ould not "ontain the boo!s that would be written.* lthou&h this "ay see" an e'a&&eration+ a hyperbolical e'pression+ the discourse here is na"ely about the immensity of the Lords 0or1s+ the "eanin& of /hich the li"ited /orld is unable to absorb. So"e assu"e that the last t/o verses D @? and @G D /ere subse5uently added to ,ohns Gospel by his readers of the ancient ti"es+ /ho /anted to confir" the truth of this Gospel for eternity. The Appeara!ce i! Galilee %!at. @H:>K-@:E !ar$ >K:>G->H and 0u$e @?:?K-?F(. *$hen the eleven dis"i#les went away into Galilee, to the mountain whi"h Jesus had a##ointed for them. When they saw Him, they worshi##ed Him: but some doubted* D as the n&els told the /o"en "yrrh-bearers that the 0ord /as precedin& the" in Galilee+ then it "ust be assu"ed that the postles /ere not the only ones to rush to/ards Galilee in order to see -i"+ as -e had pro"ised to be there. !any thin$ that it /as that specific appearance of the 0ord on the "ountain+ about /hich the postle Paul /rites about in > )orinthians >G:K+ that the 0ord *was seen by over five hundred brethren at on"e.* The na"e of the "ountain is not "entioned+ but it /as "ost li$ely the Transfi&uration !ount Tabor+ /here the disciples had a chance to /itness the transfi&ured &lorious state of the 0ord+ in /hich -e then appeared to the". So"e of those &athered 6doubted+6 /hich definitely sho/s that it couldnt be a "assive hallucination+ as the unbelievers atte"pt to convince. * nd Jesus "ame,* i.e. approached the" so as to dispel all doubts that it /as really -i"+ *and s#o!e to them, saying, * ll authority has been given to 'e in Heaven and on earth.* Since the be&innin& of the /orld+ as the Be&otten Son of God+ -e had the full authority in heaven and on earth: no/+ as the )on5ueror of hell and death+ -e ac5uired the si"ilar authority over everythin& and as the 1edee"er of the /orld D over "an$ind. -avin& appeared on the earth as a hu"an+ the Son of God curbed -i"self in the use of -is 3ivine authority+ because -e didnt /ant to acco"plish the rede"ption of "an$ind "atter purely throu&h -is o"nipotence. Throu&h -is resurrection+ -e assu"ed the fullness of -is 3ivine authority already as -u"an God. nd then it depended on -i" to cro/n the /hole "atter of "an$inds salvation by sendin& the -oly Spirit+ establishin& -is )hurch and sendin& the postles to preach throu&hout the /hole /orld. *Go therefore and ma!e dis"i#les of all the nations,* /rites Saint !atthe/+ or as Saint !ar$ relays: *Go into all the world and #rea"h the Gos#el to every "reature,* or as Saint 0u$e conveys the authority &iven by the 0ord to -is postles: *$hus it is written, and thus it was

ne"essary for the Christ to suffer and to rise from the dead the third day, and the re#entan"e and remission of sins should be #rea"hed in His name to all nations, beginning at Jerusalem. nd you are witnesses of these things.* 2o/+ the 0ord doesnt restrict their ser"ons to be preached ;ust the ,udeans as before %!at. >::G-KE >G:@?(+ but sends the" out to teach all the nations+ because the 0hole 0orld had been redee"ed throu&h )hrists sufferin&s+ and should be su""oned to )hrists 7in&do". *%a#ti7ing them in the name of the &ather and of the Son and of the Holy S#irit* D -u"an God is &ivin& -is disciples the ri&ht+ and i"poses the responsibility+ of bapti#in& all the peoples in the name of the 'oly Trinity. This "eans that those bapti#in& are not actin& on their o/n volition+ but by the authority &ranted to the" by the Trinity of %od. nd those receivin& baptis" accept throu&h this the responsibility of believin& in the -oly Trinity+ and dedicatin& their lives to the 3ivine Trinity+ 4hich called+ atoned and revived the". Baptis" is the sy"bolic si&n of the cleansin& of a persons sins throu&h the invisible action of the -oly Spirit+ and the si&n of the persons entry into )hrists )hurch for a ne/+ revived life in God. Baptis" should be preceded /ith instructions+ and those receivin& It+ should follo/ all that /as decreed by )hrist the Savior: *$ea"hing them to observe all things that I have "ommanded you.* Saint !ar$ adds to it the "iraculous si&ns that /ill appear as a conse5uence to those+ that have believed: *In 'y name they will "ast out demons: they will s#ea! with new tongues, they will ta!e u# ser#ents: and if they drin! anything deadly, it will by no means hurt them: they will lay hands on the si"!, and they will re"over.* *ro" the "ans sin+ the /hole /orld has co"e to the state of disorder+ and the evil has beco"e its "aster: those /ho have believed in )hrist the 1edee"er /ill receive the authority to con5uer all types of the evil+ as /ell as the fallen spirits+ /ho incite people to/ards evil /or$s. These "iracles+ /hich the subse5uent history of the )hurch testifies of+ /ere truly perfor"ed by the postles and "any true )hristians. Thus+ throu&h -is disciples and their successors+ the 0ord reinstates the har"ony that the /orld lost. *I am with you always, even to the end of the age,* D char&in& the postles /ith the heavy tas$ of spreadin& the &ood ne/s of the Gospel throu&hout the /hole /orld+ the 0ord encoura&es the"+ pro"isin& -is "ysterious+ invisible presence /ith the" 6al/ays+ even to the end of a&es.6 -o/ever+ because the postles did not live to 6the end of a&es+6 then this pro"ise has to be applied to all of their successors. This doesnt "ean that to the end of a&es+ the 0ord /ill not be /ith -is disciples. 62o+ it is then that -e /ill be present6 %Blessed Theothylactus(. It si"ply "eans that till the end of a&es+ -e /ill be found unseen a"on& the faithful+ as the head of the )hurch+ established by -i"+ &uidin& it to/ards "an$inds salvation.

The Asce!sio! o* the $ord

%0u$e @?:G:-GA and !ar$ >K:>F-@:(.

.van&elist 0u$e has the "ost detailed narrative about the final appearance of the 1esurrected
,esus )hrist+ /hich concludes /ith -is ascension into -eaven. Evan&elist !ar$ also spea$s

about this briefly. This appearance too$ place in ,erusale"+ /here subse5uently D after ?: days D the postles a&ain arrived fro" Galilee+ durin& /hich ti"e the 0ord appeared to the" several ti"es+ teachin& the" about Gods 7in&do". Saint 0u$e conveys that in the first chapter of the cts %>:@-G(. The 0ord &ave instructions to the postles to re"ain in ,erusale"+ until they /ere endued /ith po/ers fro" above+ pled&in& to send upon the" the Pro"ise of -is *ather. This has to be understood as the descendin& of the -oly Spirit+ to assist in their tas$ of the universal ser"on. The 0ord then led -is disciples out of ,erusale" to Bethany+ situated on the eastern slopes of the !ount of Olives+ /here *He lifted u# His hands and blessed them,* and evidently pronouncin& the traditional /ords+ as it /as typical of in the Old Testa"ent+ /hich the Evan&elists didnt record. The sy"bolic act of liftin& the hands durin& a blessin&+ is /ell $no/n in the Old Testa"ent e.&. 0eviticus F:@@. *6ow it "ame to #ass, while He blessed them, that He was #arted from them and "arried u# into Heaven.* 64hat a /onderful $ind of act+6 D co""ents the !osco/ !etropolitan Philaret on this event: 6The 0ord is blessin& and doesnt stop but continues /hile ascendin& into -eaven. 4hat does this "eanI It "eans that -e doesnt /ant to cease -is blessin&+ but continues endlessly to bless -is )hurch and all that believe in -i". 0et us ponder brethren+ that even no/ -is hands are lifted over us+ and -is &a#e+ and -is blessin&. 4hat sha"e and fear to those /ho for&et this in the earthly hustle and bustle. 4hat ;oy is to those that love -i".6 The disciples 0orshipped the ascendin& to -is *ather -u"an God+ *and returned to Jerusalem with great 2oy.* This ;oy e"anated fro" the fact that they then sa/ /ith their o/n eyes the &lory of their 0ord and Teacher+ and /ere anticipatin& the fulfill"ent of -is pro"ise to send do/n the -oly Spirit. It /as as thou&h they /ere born a&ain D no doubt+ as a result of the 1esurrected 0ords ?:-day stay /ith the"+ 4ho tau&ht the" the "ysteries of Gods 7in&do". In this prayerful state of the elevated spiritual ascension+ they *were "ontinually in the tem#le, #raising and blessing God* for everythin& that they had to endure+ see and hear+ and for their forthco"in& hi&h "ission of preachin& the Evan&elic teachin&. Saint !ar$ adds that the 0ord+ havin& ascended into -eaven+ *sat down at the right hand of God.* This is a &raphic phrase+ based on a nu"ber of visions % cts 9:AK(+ /hich "eans that the 0ord had accepted the 3ivine authority over hu"anity and the /hole /orld /ith God the *ather+ because bein& placed on the ri&ht hand side+ in the Biblical lan&ua&e+ "eans the separation of authority bet/een the one+ /ho is seated+ /ith that /ho is placed on the ri&ht side. Saint !ar$ concludes his Gospel /ith the testi"ony of /hat had happened after the descent of the -oly Spirit: about ho/ the postles 6/ent out6 of ,erusale"+ certainly 6preached every0here6+ throu&hout the /hole /orld+ /ith *the (ord wor!ing with them,* /ith Gods help+ *and "onfirming the Word through the a""om#anying signs,* D i.e. provin& the truth of their /ords by the acco"panyin& their ser"ons "iracles. This is narrated in detail in the postolic Boo$ of cts. ll the Gospels end /ith the /ord: 2*men2& /hich "eans: truly so+ that is it all happened the /ay+ as it /as narrated in the Gospel.

Adde!du# The "elected "er#o!s o* 'hrist The 0ord ,esus )hrists dialo&ue /ith 2icode"us. The Tal$ /ith the Sa"aritan /o"an. The Ser"on in the 2a#areth Syna&o&ue. On the E5uality of the *ather and the Son. The Ser"on on the !ount. The Beatitudes. The 0i&ht of the 4orld. T/o !easures of 1i&hteousness. The !ain Tas$ is to Please God. The Prayer 6Our *ather6. The Eternal Treasure. 3o 2ot ,ud&e. Steadfastness in prayer. The 2arro/ Path. bout the *alse Prophets. The 0ords 1esponse to Those -esitatin& to *ollo/ -i". The Plentiful -arvest+ but *e/ 0aborers. )hrist Sends -is postles on their !ission. The Tal$ about the -eavenly Bread. The E'posure of the Pharisees See$in& the Si&ns. The 0ord *oretells -is 3eath and 1esurrection. The Tal$ about 4ho is the Greatest in the 7in&do" of -eaven. The Teachin& about the Stru&&le /ith Te"ptations. Sendin& Seventy 3isciples to Preach. The )onversation /ith the ,e/s in the Te"ple. The Ser"on about the Good Shepherd. The Ser"on at the *east of the 3edication. The E'posure of the Scribes and Pharisees. bout the 3ivisions a"on& the People. The 2arro/ Path to/ards the -eavenly 7in&do". bout the True *ollo/ers of )hrist. The Teachin& on the Sanctity of !arria&e and on )elibacy. bout the Po/er of *aith. )hrists Second )o"in&. The postles /ill Inherit Eternal 0ife. The -ellenes 3esire to See ,esus )hrist. bout Payin& Ta'es to )aesar. The Sha"in& of the Sadducees. bout the Greatest )o""and"ent. The E'posure of the Scribes and Pharisees. The *inal )onversation. The )ontinuation of the *are/ell )onversation. The rchpriest Prayer. 'hrist-s 1iracles The *irst !iracle at the 4eddin& at )ana of Galilee. The -ealin& of the 2oble"ans Son. -ealin& in )apernau". The -ealin& of Peters "other-in-la/. The -ealin& of the 0eper. The -ealin& of a Paralytic in )apernau". The )allin& of !atthe/. The -ealin& of a Paralytic at the Sheep Gate Pool. The -ealin& of the !an /ith a 4ithered -and. The -ealin& of the 0eper. The

-ealin& of the )apernau" )enturions Servant. The 1esurrection of the 2ain 4ido/s Son. The -ealin& of the Possessed and the E'posure of the Pharisees. )al"in& the Stor". The )astin& Out of a 0e&ion of 3e"ons. The -ealin& of a 4o"an /ith a *lo/ of Blood and the 1esurrection of ,airuss 3au&hter. The -ealin& of T/o Blind !en. The 0ords 4al$ on the 4ater. The !iraculous *eedin& of *our Thousand People. The -ealin& of a Blind Person in Bethsaida. The -ealin& of the Possessed dolescent. The !iraculous Pay"ent of the Te"ple Ta'. The -ealin& of the Born Blind !an. The -ealin& of the 3efor"ed 4o"an. The -ealin& of the !an /ith 3ropsy. The )leansin& of ten 0epers. The -ealin& of the ,ericho Blind. The 1esurrection of 0a#arus. The Gospel-s &arables The 0ord ,esus )hrists Teachin& in Parables. The Parable about the So/er. The Parable about the Tares. The Parable about the !ustard Seed. The Parable about the 0eaven. The Parable about the Treasure -idden in the *ield. The Parable about the Pearl. The Parable about the 3ra&net+ )ast into the Sea. bout the O/ner+ Preservin& the 2e/ and the Old. The Teachin& about the Stru&&le /ith Te"ptations. The Parable about the 0ost Sheep. The Parable about the 8n"erciful 3ebtor. The Ser"on about the Good Shepherd. The Parable about the Good Sa"aritan. The Parable about the Persistent ppeal. The Parable about the 1ec$less 1ich !an. The Parable about the Servants+ /aitin& the 1eturn of their !aster. The Parable about the 4ise -ouseSte/ard. The Parable about the *ruitless *i& Tree. The Parable about those that 0ove to be *irst. The Parable about the Invitees to the Supper. The Parable about the Prodi&al Son. The Parable about the 8n;ust -ouse-Ste/ard. The Parable about the 1ich !an and 0a#arus. The Parable about the 8nri&hteous ,ud&e. The Parable about the Publican and the Pharisee. The Parable about the 4or$ers that 1eceived E5ual Pay"ent. The Parable about the Talents. The Parable about the T/o Sons. The Parable about the 4ic$ed .inedressers. The Parable about the Invited to a 4eddin& Ban5uet. The Parable about the >: .ir&ins. bout the *inal ,ud&"ent.

The 0!de3 o* 'hapters a!d 6erses

.vents The Gospels Preface: their uthenticity and Purpose The Pre-Eternal Birth and the Incarnation of the Son of God The conception of )hrists *orerunner+ ,ohn The nnunciation of the -oly .ir&in !ary The !eetin& of the -oly .ir&in !ary /ith Eli#abeth The Birth of St. ,ohn the Baptist The Earthly 0inea&e of the 0ord ,esus )hrist The 2avity of )hrist The 1evelation of the "ystery of the incarnation. The )ircu"stances and Ti"e of the 2ativity of )hrist. The )ircu"cision and !eetin& of the 0ord. "atthe0 "ar1 Lu1e >:>-? >:>-@G >:@K-AH >:AF-GK >:G9-H: A:@A-AH John @::A> >:>->?

>:>->9 >:>H-@G

@:>-@: @:@>-AF

The doration of the !a&i. The *li&ht into E&ypt and the Slayin& of the Infants. ,esus )hrists adolescence. The Saviors Social Service. ,ohn the Baptist and his testi"ony of our 0ord ,esus )hrist. The Baptis" of the 0ord ,esus )hrist. The *orty-3ay *ast and Te"ptin& by the 3evil. The *irst 3isciples of )hrist. The *irst !iracle at the 4eddin& at )ana of Galilee. The *irst Pascha. 3rivin& the sellers out of the Te"ple. The 0ord ,esus )hrists dialo&ue /ith 2icode"us. The 0ast Testi"ony of ,ohn the Baptist. The I"prison"ent of Saint ,ohn. The Tal$ /ith a Sa"aritan /o"an. The rrival to Galilee and the Be&innin& of the Ser"on. The -ealin& of the 2oble"ans Son. The )allin& of the *isher"an. -ealin& of the Possessed in )apernau". The -ealin& of Peters "other-in-la/. The Ser"on in Galilee. The Ser"on in the 2a#areth Syna&o&ue. The -ealin& of the 0eper. The -ealin& of a Paralytic in )apernau". The )allin& of !atthe/. The -ealin& of a Paralytic at the Sheep Gate Pool. On the E5uality of the *ather and the Son. The Pluc$in& of )ornheads on Saturday. The -ealin& of the !an /ith a 4ithered -and. The 0ord voids *a"e. )hoosin& the 3isciples. The Ser"on on the !ount. The Beatitudes. The 0i&ht of the 4orld. T/o !easures of 1i&hteousness. The !ain Tas$ is to Please God. The Prayer 6Our *ather6. The Eternal Treasure. 3o 2ot ,ud&e. Steadfastness in prayer. The 2arro/ Path. bout the *alse Prophets. The -ealin& of the 0eper. The -ealin& of the )apernau" )enturions Servant. The 1esurrection of the 2ain 4ido/s Son.

@:>->@ @:>A-@A @:?:-G@ A:>->@ A:>A->H ?:>->> >:>-H A:>->H >:F->> A:@>-@@ >:>@->A ?:>->A >:>G-A> >::A@-A? >:AG-G> @:>->@ @:>A-@G A:>-@> A:@@-AK >?:A-G ?:>@ ?:>A->9 ?:>H-@@ H:>?->9 ?:@A-@G K:>9-@: A:>F-@: >:>? ?:>? >:>G ?:>?->G >:>K-@: >:@>-@H >:@F-A? >:AG-AF G:>->> ?:A>-A9 ?:AH-?> ?:?@-?? ?:>K-A: >:>?-?G G:>@->K @:>->@ G:>9-@K @E>A-@@ G:@9-AF G:>->K G:>9-?9 >@:>-H >@:F->? >@:>G-@> >::@-? G:>D 9:@F G:>->@ G:>?->K G:@: 9:@> K:F->A K:>F-@> 9:>-G 9:9-H 9:>A 9:>G-@: H:>->? H:G->A @E@A-@H K:>-G A:>-K K:K->> A:9->@ A:>A->F K:>@->F K:>@-?F ?:>-?@ ?:?A-?G ?:?K-G?

F:>-H F:F->9

9:>->: 9:>>->9

9:>H-AG >::>A-@@ 9:AK-G: >@:@@-A9 A:@:-A: >>:>?-@A >@:AH-?G >>:@F-A@ >@:?K-G: A:A>-AG >>:@94o"an Glorifies the !other of ,esus. H:@> >A:>-@A ?:>-@: H:?->G The Parable about the So/er. >A:@?-A: The Parable about the Tares. ?:@K-@F The Parable about the Seed That Gro/s 8nnoticeably >A:A>-A@ ?:A:-A@ >A:>H->F The Parable about the !ustard Seed. >A:AA-AG ?:AA-A? >A:@:-@> The Parable about the 0eaven. >A:?? The Parable about the Treasure -idden in the *ield. >A:?G-?K The Parable about the Precious Pearl. >A:?9-G: The Parable about the 3ra&net+ )ast into the Sea. >A:G>-G@ bout the O/ner+ Preservin& the 2e/ and the Old. H:>H-@@ F:G9-K@ The 0ords 1esponse to Those -esitatin& to *ollo/ -i". H:@A-@9 ?:AG-?> H:@@-@G )al"in& the Stor". H:@H-A? G:>-@: H:@K-?: The )astin& Out of a 0e&ion of 3e"ons. The -ealin& of a 4o"an /ith a *lo/ of Blood and the 1esurrection of F:>H-@K G:@>-?A H:?>-GK ,airuss 3au&hter. F:@9-A? The -ealin& of T/o Blind !en. >A:GA-GH K:>-K The Second .isit to 2a#areth. F:AG-AH K:K H:>-A The Plentiful -arvest+ but *e/ 0aborers. >::>-?@ K:9->A F:>)hrist Sends -is postles on their !ission. K+>@:>@ >?:>->@ K:>?-@F F:9-F The Beheadin& of ,ohn the *orerunner. The !iraculous *eedin& of *ive Thousand People. >?:>G-@> K:A@-?? F:>:->9 K:>->G >?:@@-AK K:?G-G@ K:>K-@> The 0ords 4al$ on the 4ater. K:@@-9> The Tal$ about the -eavenly Bread. >G:>-@: 9:>-@A E'posin& the Pharisees Traditions. >G:@>-@H 9:@?-A: The -ealin& of a )anaanite 4o"ans dau&hter. >G:@F-A> 9:A>-A9 The -ealin& of the Speech-I"peded 3eaf Person. >G:A@-AF H:>-F The !iraculous *eedin& of *our Thousand People. >K:>->@ H:>>-@> The E'posure of the Pharisees See$in& the Si&ns. H:@@-@K The -ealin& of a Blind Person in Bethsaida. >K:>A-@: H:@9-A: F:>H-@> Peters )onfession: ,esus is )hrist+ the Son of God. >K:@>-@H H:A>-A? F:@@-@9 The 0ord *oretells -is 3eath and 1esurrection. >9:>->A F:@->A F:@H-AK The Transfi&uration of the 0ord >9:>?-@A F:>?-A@ F:A9-?G The -ealin& of the Possessed dolescent. >9:@?-@9 The !iraculous Pay"ent of the Te"ple Ta'. >H:>-G F:AA-A9 F:?K-?H The Tal$ about 4ho is the Greatest in the 7in&do" of -eaven. F:AH-?> F:?F-G: 4or$in& 4onders in )hrists 2a"e. >H:K->: F:?@-G: >9:>-@ The Teachin& about the Stru&&le /ith Te"ptations. >H:>:-@: >G:A-9 The Parable about the 0ost Sheep. >H:@>-AG >9:A-? The Parable about the 8n"erciful 3ebtor. The !essen&ers of ,ohn the Baptist. E'posin& the )ities of Galilee. *or&ivin& the Sinful 4o"an in the -ouse of Si"on the Pharisee. The -ealin& of the Possessed and the E'posure of the Pharisees. The 0ords ns/er to Those 4aitin& for the Si&ns fro" -i".

>>:@->F >>:@:-A:

)hrist Goes to the *east of ,erusale". The Sa"aritans do not ccept )hrist. Sendin& Seventy 3isciples to Preach. ,esus at the *east of Tabernacles. The ,ud&"ent of the dulteress. The )onversation /ith the ,e/s in the Te"ple. The -ealin& of the Born Blind !an. The Ser"on about the Good Shepherd. The Ser"on at the *east of the 3edication. The 1eturn of the 9: 3isciples. The Parable about the Good Sa"aritan. The 0ord ,esus )hrist in the -ouse of !artha and !ary. The Parable about the Persistent ppeal. The E'posure of the Scribes and Pharisees. The Parable about the 1ec$less 1ich !an. The Parable about the Servants+ /aitin& the 1eturn of their !aster. The Parable about the 4ise -ouse-Ste/ard. bout the 3ivisions a"on& the People. The *all of the Siloa" To/er. The Parable about the *ruitless *i& Tree. The -ealin& of the 3efor"ed 4o"an. The 2arro/ Path to/ards the -eavenly 7in&do". -erods Threats. The -ealin& of the !an /ith 3ropsy. The Parable about those that 0ove to be *irst. The Parable about the Invitees to the Supper. bout the True *ollo/ers of )hrist. The Parable about the Prodi&al Son. The Parable about the 8n;ust -ouse-Ste/ard. The Parable about the 1ich !an and 0a#arus. The Teachin& on the Sanctity of !arria&e and on )elibacy. bout the Po/er of *aith. The )leansin& of ten 0epers. )hrists Second )o"in&. The Parable about the 8nri&hteous ,ud&e. The Parable about the Publican and the Pharisee. The Blessin& of the )hildren. The 1ich <oun& "an. The postles /ill Inherit Eternal 0ife. The Parable about the 4or$ers that 1eceived E5ual Pay"ent. bout the *orthco"in& Sufferin&s of )hrist. The -ealin& of the ,ericho Blind.

9:>-F F:G>-GK >::>->K 9:>:-GA H:>->> H:>@-GF F:>-?> >::>-@> >::@@-?@ >::>9-@? >::@G-A9 >::AH-?@ >>:G-H >>:A9-G? >@:>A-@> >@:AG-?> >@:?@-?H >@:?F-GA >A:>-G >A:K-F >A:>:->9 >A:@@-A: >@:A>-AG >?:>-K >?:9->G >?:>K-@? >?:@G-AA >G:>>-A@ >K:>->9 >K:>F-A> >K:>H >9:G->: >9:>>->F >9:@:-A9 >H:>-H >H:F->? >H:>G->9 >H:>H-@9 >H:@H-A:

@A:>-AF @?:?@-?? @?:?G-G>

@A:A9-AF

>F:A->@

>F:>A->G >::>A>K >F:>K-@K >::>9@9 >F:@9-A: >::@HA> @::>->K @::>9-@H >::A@?G @::@F-A? >::?KG@

>H:A>-A? >H:AG-?A

The .isit of =acchaeus. The Parable about the Talents. The 1esurrection of 0a#arus. The Sanhedrins 3ecision to 7ill ,esus )hrist. The Supper at 0a#aruss -ouse. The 0ords Entry into ,erusale". 3rivin& the 3ealers out fro" the Te"ple. The )urse of the *ruitless *i& Tree. The -ellenes 3esire to See ,esus )hrist. The 4ithered *i& Tree. The )onversation /ith the Elders. The Parable about the T/o Sons. The Parable about the 4ic$ed .inedressers. The Parable about the Invited to a 4eddin& Ban5uet. bout Payin& Ta'es to )aesar. The Sha"in& of the Sadducees. bout the Greatest )o""and"ent. The E'posure of the Scribes and Pharisees. The 4ido/s !ite. bout the Second )o"in&. The Parable about the >: .ir&ins. bout the *inal ,ud&"ent. The -i&h Priests 3ecision to 7ill )hrist. Great Thursday. The !ystical Supper The 4ashin& of the *eet. The 0ord nnounces of the Betrayer. The Establish"ent of the Eucharist !ystery. The r&u"ent about Superiority.

@G:>?-AF

>F:>->: >F:>>-@H

>>:>-?K >>:?9-G9 >@:>->> @>:>->> >>:>->> >F:@H-?? >@:>@->F @>:>@->9 >>::>G- >F:?G-?H >F @>:>H-@@ >>:>@>? >@:@:-G: @>:@:-@@ >>:@:@K @>:@A-@9 >>:@9- @::>-H AA @>:@H-A@ @>:AA-?K >@:>->@ @::F->F @@:>->? @@:>G-@@ >@:>A- @::@:-@K >9 @@:@A-AA >@:>H- @::@9-?: @9 @@:A?-?K >@:@H- @::?:-?? A9 @A:>-AF >@:AH- @::?G-?9 ?: >@:?>- @>:>-? ?? @?:>-G> >A:>-A9 @>:G-AH @G:>->A @G:A>-?K @K:>->K >?:>->> @@:>-K @K:>9-@F >?:>@@G @K:@>-@G >?:>H@> @K:@K-@F >?:@@@G @K:A:-AG >?:@KA> @@:9-A: >A:>-A:

>A:@-@: @@:@>-@A >A:@>-A: @@:>F-@: @@:@?-A: @@:A>-AH >A:A>>?:A> UVWUV>?>K >G:>->K:AA >9:>-@K @@:AF-?K >H:>

The *inal )onversation The )ontinuation of the *are/ell )onversation. The rchpriest Prayer. The ppeal about the )up. @K:AK-?K >?:A@?@

The 0ords rrest. The Trial over the 0ord+ -eld by -i&h Priests. Peters 1enounce"ent. The Sanhedrins Sentence. The 3eath of ,udas. t the Trial of Pilate The )ruciferous 4ay to Gol&otha. The )rucifi'ion. The 1epentance of the 4ise 1obber. The !other of God at the )ross. The 3eath of )hrist. The Burial of the 0ord ,esus )hrist. The 1esurrection. The rrival of the 4o"en !yrrh-Bearers at the To"b. ,esus ppears to !ary !a&dalene. The Bribin& of the Guard. 0ords ppearance to -is 3isciples on the 1oad to E""aus. The ppearance to the Ten 3isciples. Tho"ass 3isbelief. The ppearance at the Sea of Tiberias. The 1estoration of the postle Peter. The ppearance in Galilee. The scension of the 0ord

@K:?9-GK >?:?AG@ @K:G9-KH >?:GAKG @K:KF-9G >?:KK9@ @9:> >G:> @9:A->: @9:>-A@ >G:>->F @9:A>-A@ >G:@:@> @9:AA-?? >G:@@A@

@@A?9-GA >H:@->@ @@:G?-KG >H:>@-@A @@:GG-K@ >H:>K->H@9 @@:KK-9> @AA>-@G >H:@->F:@@ @A:@K-A@ >F:>K->9 @A:AA-AH >F:>H-@? @A:AF-?A

@9:?G-GK >G:AA?> @9:G9-KK >G:?@?9

>F:@G-@9 @A:??-?F >F:@H-A9 @A:G:-GK >F:AH-?@

@H:>-H >K:>-H @?:>->@ @::>->: @H:F->: >K:F->> @::F->: @H:>>->G >K:>@ @?:>A-AG >K:>? @?:AK-?G @::>F-@A @::@?-A> @>:>->? @>:>G-@G @H:>K-@: >K:>G- @?:?K-?F >H >K:>F- @?:G:-GA @: