THE DIFFICULT WAY The Lord Christ came to minister to humanity, the object of His love. Yet many people stumbled in Him, because he came presenting the Cross, as a narrow road to reach the glory of the kingdom. In this chapter, the evangelist gives us lively examples to demonstrate the difficulty of that road, presented by the Lord. 1- Forbidding divorce except for reason of sexual immorality 1–12. 2- Receiving children with love 13–16. 3- The rich man and following Christ 17–27. 4- The act of leaving for the sake of following Christ 28–34. 5- Forsaking the love of authority 35–45. 6-The need for obtaining insight 46–52. 1- FORBIDDING DIVORCE EXCEPT FOR REASON OF SEXUAL IMMORALITY Up till the previous chapter, the evangelist St. Mark, narrated what the Lord said and did in Galilee. Starting with this chapter, he tells us about His work in Judea, having crossed the Jordan from the east. That region was called ‘Judea,’ to designate it from Samaria, Decapolis, and other regions. There, in Judea, He faced a lot of opposition, as He proclaimed the difficulty of the way along which He is walking, and towards which He is carrying His believers, to set forth together with them to the glory of His kingdom. One of the features of the narrowness of that royal way, is presenting the difficult commandment, as the Master did not come to grant men what they desire, but in order to raise them to a level, fitting for the children of God. He presented them with a commandment that appears almost impossible. One item of that commandment was the concept of married life, as one of exalted unity, that should never be dissolved except for reason of sexual immorality. The evangelist says: “The Pharisees came and asked Him, ‘Is it lawful for a man to divorce his wife? ‘testing Him. And He answered and said to them, ‘What did Moses command you? ‘They said, ‘Moses permitted a man to write a certificate of divorce, and to dismiss her.’ And Jesus answered and said to them, ‘Because of the hardness of your heart he wrote you this precept; but from the beginning of the creation, God made them male and female” ( 2-6) The Pharisees, often came to Him, not to benefit from His teaching or to enjoy the truth but, out of fear, that if they did not, all people would follow Him. They used to approach Him in groups, to ask Him questions with the intention of confusing Him before the multitude. And now, realizing from His actions, filled with love and compassion, that He would not permit divorce, having already proclaimed that (Mt. 5: 31, 32), they presented Him with that question, in order to fish for a fault in His teaching, whether he approves divorce or refuses it. But the Lord, rejecting the easy way of divorce, took His believers along the difficult commandment, answering wisely, along the following lines: (1) He intended to uproot from their hearts and minds, the permission of divorce; so His answer came in an indirect form, to avoid falling in their trap. He dignified the law and Moses by saying, ‘What did Moses command you?.’ He did not ignore what He had already proclaimed through His prophet Moses, but intended to reveal the depths of the law, to enter with them into its spirit and not its letter. 6 (2) He let them answer His question, to respond on the basis of their answer itself. They said, ‘Moses permitted a man to write a certificate of divorce, and to dismiss her’... Thus Moses did not permit divorce, but rather permitted to write a certificate of divorce, and to dismiss her.’ Here, there is a difference between the two expressions: For permitting divorce, makes of it an easy task; while getting first, a written certificate of divorce, means that, before divorcing his wife, a man has to go to a scribe, to let him write for him a certificate of divorce. In that case, a wise scribe would discuss the matter with him, would approach the elders of his tribe if needed, in order to try to make peace, and to reconciliate the two parties. For fear, that, in the infancy of their spiritual life, a man may kill his wife, or may deviate to one of the pagan religions that enables him to divorce his wife, He permitted him to divorce, but cautiously. That is why the Lord Christ goes on, saying: “Because of the hardness of your hearts he wrote you this percept.” The Mosaic commandment was not a free permission for divorce, but within certain limits, for reason of the hardness of their hearts, a thing that should not be. To confirm it to them, the Lord took them back to the natural law, established by God at the beginning of creation, saying: “From the beginning of the creation, God made them male and female. For this reason a man shall leave his father and mother and be joined to his wife; and the two shall become one flesh; so then they are no longer two, but one flesh. Therefore what God has joined together, let not man separate.” ( 6-9) It is as though, at the beginning of creation, before falling, it was fitting for man to be joined to his wife to become one flesh. Then, after his nature got corrupted, and his heart got hardened, that natural law was no longer suitable for him; he saw it as a deprivation and a difficult way. God, permitted him to write a certificate of divorce to calm him down. And now, the Lord Christ came, not to present a new commandment, but rather a new nature, free of hardness of the heart, to get man back to the pure old life, so as to accept that commandment - refraining from divorce -, once seen by him as difficult, now as an easy divine commandment, fitting for his new self. It bears the image of the spiritual marriage joining the Lord Christ and the Church, His one and only bride! Concerning this the apostle Paul wrote: “For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh. This is a great mystery, but I speak concerning Christ and the Church.” (Ephes. 5:31, 32) St. John Chrysostom says: [If God was to permit the rejection of one woman, to be replaced by another, He would have created for Adam several women. God did not only join man with a single woman, but He also ordered him to leave his father and mother and be joined to his wife. From that expression it is obvious, that destroying marriage by divorce is out of question.] St. Ambrose says to whoever wishes to divorce his wife: [Fear God and listen to His Law, “What God has joined together, let not man separate” (Mt. 19:6); You are not only going against a divine commandment, you are destroying His work1.] If Christian marriage is the fruit of God’s work; much more so would be the spiritual marriage between the soul and her Groom, carried out by the Holy Spirit, and consummated in the worthiness of the blood. We should not destroy it through public denial, because of tribulation or persecution, or through rejection of the commandment of God. For then, we are practicing a detestable divorce. 1 In Luc 18: 17. 7 2- RECEIVING CHILDREN WITH LOVE If the Pharisees came to the Lord Christ inquiring about divorce, with the intention of accusing Him of breaking the Law; the multitude, on the other hand, apprehending His love and feeling His simplicity; brought young children to Him, that He might touch them to bless them. “The disciples rebuked those who brought them. But when Jesus saw it, He was greatly displeased and said to them, ‘Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. Assuredly, I say to you, whoever does not receive the kingdom of God as a little child, will, by no means enter it.’ And He took them up in His arms, put His hands on them and blessed them.” ( 13-16) St. Cyril the Great says: [The blessed disciples rebuked them, not because they envied the little children, but because they assumed that by so doing they are protecting the dignity of their teacher, and saving Him of unwarranted trouble1.] St. John Chrysostom also says: [The disciples thought that bringing the little children to Him is not fitting for His dignity... But our Savior, wishing to teach His disciples the virtue of humility and treading on worldly pride, took the children in His arms, referring to them the kingdom of God.] St. Ambrose says: [The disciples did that, fearing for the safety of their Master; as they, in another occasion said to Him; “Master, the multitudes throng you and press you.” (Lk. 8: 45)2] The disciples wanted for the Lord Christ the easy and respectable way, rejecting the nuisance and trouble of the little children. But the Lord presented to them the simple, yet difficult way, which should be followed equally by disciples, by apostles, as well as by the whole congregation. Taking the children in His arms; who were then, a downcast with no rights, reveals that the Lord was not seeking respect or glory for Himself, but seeking a soul attached to the Lord, that of a child, a slave, or even a thief. It is the way of love for all, not that of dignity. He did not just take the little children in His arms, but went farther to make of the child a role model, that, unless we follow it, we shall not enter the kingdom of God. The Lord honored childhood, having once been, Himself a child through incarnation; and now, He is commanding the disciples, the leaders of the Church, together with the congregation, to follow their lead, in order to share with them the kingdom of heaven. A child’s mind is indeed free of sins; that is why it is fitting for us to practice, what children are doing by nature. St. John Chrysostom He did not say ‘for these,’ but said, “for such as these;” that is to say, to those who naturally, have the simplicity and innocence of children. A child does not hate, nor harbor an evil intention. If beaten by his mother, he does not get away from her; and if clothed by her in cheap attire, he sees it better than a royal garment. The same is done by him, who walks in the ways of the Church, the good mother of all. He would never honor anything more than he honors her; that is why the Lord says: “Whoever does not receive the kingdom of God as a little child, will by no means enter it.” ( 15) Fr. Theophlactius, Patriarch of Bulgaria 1 In Luc. Sermon 121. 2 In Luc 18: 17. 8 By childhood, He does not mean preferring a certain age; maturity would not be a privilege to be desired, if it robs one of his strife to enter the kingdom of God. And God, would not allow us to grow, if it entails a growth in iniquities and not in virtues. And would not have chosen grown-up disciples. Children do not harbor secrets, nor know deception; they do not seek wealth, and are not possessed by love of dignity. Ignorance, does not grant virtue; and virtue is not in inability to practice sin, but entails rejecting it, and persisting in strife to get back to our nature and childhood. Let us then, escape from pride, and adopt the simplicity of children. Truth contradicts with pride, and is exalted by humility1. St. Ambrose The Lord Christ does not want us to be with no understanding. He likes us to apprehend fully, all that is beneficial and necessary for our salvation. For even the wisdom has promised: “To give prudence to the simple; to the young man knowledge and discretion” (Prov. 1:4). In the Book of Proverbs, it is as though wisdom is raising her voice, saying: “To you, O men, I call, and my voice is to the sons of men. O you simple ones, understand prudence; And you fools, be of an understanding heart” (Prov. 8:4). But how can one be simple and wise at the same time? That is clarified by the Savior in another occasion, saying: “Be wise as serpents and harmless as doves.” (Mt. 10: 16) Likewise the blessed Paul writes: “Brethren, do not be children in understanding; however, in malice, be babes, but in understanding be mature” (1 Cor. 14: 20). We should investigate the meaning of being “babes in malice.” How is it possible for someone to be like that, while being, in understanding, a mature man? A child is of little knowledge, and sometimes of no knowledge whatsoever therefore he is innocent concerning evil and corruption, that is why, we should seek to follow his example, by uprooting the evil habits from ourselves altogether. We would be looked upon as men, who have no knowledge of the ways that lead to deception; as men, simple and innocent, who practice humility and compassion, and ready to face hate and indignation. By that we would confirm that we are carrying the features of those who are still little children! While we acquire such simple and innocent personality, it is fitting for us to be consummated in mind, with understanding, built clearly on Him, who is, by nature and truth, the creator of the universe, the Lord God... Perfection of mind, is to be mainly built on faith, lest our understanding would be corrupted. The next important, parallel thing, that goes hand in hand with that main perfection, is a clear knowledge of the way of behavior that would please God, which we learned from the Gospel, the perfect and blameless way. (Here the Saint discerns between the way according to the teachings of the gospel, and that, according to deceptive philosophies.). Whoever walks along that way, would, knowledgeably, lead a life, characterized with simplicity and innocence. Such people would enter through the narrow gate, would not reject troubles, that is necessary for life of piety in God, leading to a glorified life. Thus they would truly proceed on the way of God, and rejoice in His gifts, gaining for themselves the kingdom of heaven, by Christ, to whom, with God the Father, and the Holy Spirit, will be praise and authority, forever and ever, Amen2. St. Cyril the Great 1 In Luc 18: 17. 2 In Luc Ser 121. 9 Let us then, follow the example of the little children, in malice and not in understanding; Let us accept in true faith, that the Lord would stretch His hand to take us up in His arms, to bear us upon His shoulders, and to let us enter with Him to His Cross, through the narrow way. His heavens would then, be opened within us, to enjoy His glories, and live His eternal kingdom in true and exalted joy. Going back to presenting the little children to be blessed by the Lord, we recall what St. Cyril the Great says, seeing the children as the Bishops lay their hands on their heads, to invoke the grace of the Holy Spirit (the confirmation) after Baptism, not through a human hand but through that of the Lord Christ Himself, saying: [Up to the present time, children are presented to the Lord Christ, to get blessed through the dedicated hands1.] Origen is quoted commenting on presenting little children to have them blessed, saying: [If someone responsible for teaching in the Church, sees somebody bringing to him certain of the retarded, the weak, or the lowly, who are accordingly looked upon as little children, let him not forbid them from being presented to the Savior, lest his work would be tinted with prejudice.] 3- THE RICH MAN AND FOLLOWING CHRIST Thus, the features of the new way, in its simplicity and difficulty, are equally revealed to the non-spirituals, being the way of the crucified Christ. His commandment is seen by the carnal people, as difficult deprivation; and His call embraces the children - then despised; and exhorts us to adopt the spirit of childhood, in its simplicity and purity. And now, He encounters a rich young man, whose heart is committed to the love of wealth of this world, depriving him of the grace to cross with the Lord, through the gate of love, to enter into the narrow way. Wealth, in itself, is not evil, if it does not weigh upon the soul concerned, causing it to lose its life, and deprive it of getting attached to its Savior. The evangelist narrates to us that encounter, saying: “Now as He was going out on the road, one came running, knelt before Him, and asked Him, ‘Good teacher, what shall I do that I may inherit eternal life?’ So Jesus said to him, ‘Why do you call Me good? No one is good but One, that is God. You know the commandments: Do not commit adultery. Do not murder. Do not steal. Do not bear false witness. Do not defraud. Honor your father and mother.” ( 17-19) The Lord went out on the road, to encounter there, the rich young man who is obsessed with the love of wealth. Despite his wealth, he was ‘on the road,’ as someone seeking satisfaction and not finding it. The young man felt hunger and thirst, so he came running to the Master and knelt before Him, and asked Him, ‘Good teacher, what shall I do that I may inherit eternal life?’ As that young man was still not aware that he was addressing Christ, the Son of God, the Lord rebuked him: ‘Why do you call Me good? No one is good but One, that is God?!’ He did not deny being good; He has called Himself before “the Good Shepherd” (Jn. 10:11; Lk. 2:15). Yet, He refuses to be called as such by the young man, in the way the Jews used to do, when they address religious leaders, calling them by certain titles, that should be used for God alone. He wished that man to re-evaluate his inner concepts, as far as his belief in Him is concerned; as well as that, he should refrain from using titles 1 In Luc Ser 121. 10 concerning God to honor anyone. St. Ambrose says: [When he said: ‘Good teacher,” he said it, in terms of partial, and not absolute goodness; although God’s goodness is absolute, and that of man is partial. That is why the Lord responded to him by saying, ‘Why do you call Me good, while denying that I am God? Why do you call Me good, when no one is good but One, that is God?’ The Lord did not deny that He is good, but refers that He is God... If the Father is good, He is likewise good, as All what is the Father’s are His (Jn. 17: 10). Isn’t He good, who manages the goodness of that soul that seeks Him? Isn’t He good, who “satisfies your youth with good things” (Psalm 103:5)? Isn’t He good, who said, “I am the Good Shepherd” (Jn. 10:11)?!1] And St. Cyril the Great says: [He approached Him, pretending to be seeking to be a disciple to Him. He called Him ‘teacher’ and “good,’ and said, ‘What shall I do that I may inherit eternal life?’ Notice how he mixed hypocrisy with malice and deceit, as mixing bitterness with honey, assuming that he is deceiving Him. About such people, a saintly prophets said, “Their tongue is an arrow shot out. It speaks deceit; One speaks peaceably to his neighbor with his mouth, but in his heart he lies in wait.” (Jer. 9:8) “Their mouth is full of cursing and deceit and oppression.” (Psalm 10:7) “The words of his mouth were smoother than butter, but war was in his heart. His words were softer than oil, yet they were drawn swords.” (Psalm 55 21) He tried to deceive Jesus pretending to be submissive to Him; but He, who Knows all, said to him: “Why do you call Me good? No one is good but One, that is God;” As it is written: “He catches the wise in their own craftiness.” (Job 5:13) The Lord proved that that man was not as wise and learned as he pretended to be, though he was “a ruler” among his people (Lk. 18:18).As if He is saying to him: ‘You do not believe that I am God; being clothed with a body, has deceived you. Why, then, do you call Me, by what is only fitting for the supreme nature, when you are seeing Me as an ordinary man like yourself? Unchangeable and absolute goodness, by nature, is referred only to God. As far as angels, and ourselves, who live on earth, are concerned, we may be good, through following His example, or rather our fellowship with Him... As though, He is saying to him: ‘While I do not seem to you as God, and you see Me as an ordinary man, you, ignorantly and idiotically, refer to Me by what is only God’s. He, who possesses goodness, as an unchangeable nature, according to His divine will2.] As the young man asked Him about eternal life, the Lord referred him to the commandments: “Do not commit adultery. Do not murder. Do not steal. Do not bear false witness. Do not defraud. Honor your father and mother.” ( 18, 19) We cannot enjoy eternal life outside God’s commandment. The response of the Lord Christ was not according to what that ruler of the synagogue expected; as St. Cyril the Great says: [That man expected to hear the Lord saying: ‘Man! forget the writings of Moses! Forsake the shadows! They were only just symbols! Rather head My commandments, which I present you in My Gospel.’ Such was not His response; He realized, through His divine knowledge, the real goal of that man. So, as though, He has no other commandments beside those given to Moses, He dispatched to them (to the synagogue), that man (the ruler), saying, “You know the commandments.” And in order not to let them think that He is talking about other 1 In Luc 18: 18-30. 2 In Luc Ser. 122. 11 commandments of His own, He referred to those mentioned in the Law of Moses1.] With wisdom, the Lord answered him, to avoid any accusation that He is a breaker of the Law; But at the same time, He drew him towards the divine commandment, as the real source of enjoyment of eternal life. And as St. Mark, the hermit states that the Lord Christ, Himself, is hidden in the commandment, to be revealed practically to him who practices it. In other words, if eternal life is an enjoyment of Christ “life itself,” we would practically encounter Him, as we believe in Him, through our entrance into the depths of the commandment, to find Him, the secret of our sanctification, our purity, and our life. The young man proclaimed that he had observed all these from his youth. For that, Jesus loved him. And as Origen says: [He loved him, seeing that he answered in good conscience2.] Some people may wonder, how could the Lord love someone He knows that he does not follow Him?! To answer that, we say that He loved the man’s good beginning, although He rejected his later deviation; He loved in him what deserves to be loved, in order to motivate him to what is greater; yet, not through compulsion, but with complete freedom. He loved him, and presented him with the commandment that would get him to perfection: “One thing you lack; Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me.” ( 21) Of commentaries of the Church Fathers, on what the Lord said concerning forsaking the love of the world and taking up of the cross: It was well to say to him, “You will have treasure in heaven,” and not “eternal life,” as He is speaking about the issue of forsaking wealth, to confirm to him, that he would enjoy something far greater than what he sells, as much as heaven is greater than earth. St. John Chrysostom There is no one, in whose soul and bones, love of Christ is, who can stand the filth of the detestable lust... Whoever has his mind captivated by the sweetness of the God of all, could be captivated by any of the lusts of this world. Those who tasted the greatness of His sweetness, have become haters of all luxuries. The consummation of commandments is the cross, namely, forgetting and forsaking worldly lusts; together with a yearning and desire for departure, saying with St. Paul: “For I am hard pressed between the two, having a desire to depart and be with Christ, which is far better” (Phil. 1:23). St. John Saba Before that divine commandment, the young man stood offended. He saw the way of the Lord Christ as a difficult one; his love for wealth, deprived him of walking it; as is said by the evangelist: “He was sad at this word, and went away grieved, for he had great possessions.” ( 22). The Master was grieved before that situation, when he saw that things in this world, created by God to be used by man, have enslaved man. Instead of supporting him, they humiliated his heart, and got him in their snares. “Jesus looked around and said to His disciples, ‘How hard it is for those who have riches to enter the 1 In Luc Ser. 123. 2 In Evan. t. 15: 14. 12 kingdom of God.’ “And as the disciples were astonished at His words, He said to them: ‘Children, How hard it is for those who trust in riches, to enter the kingdom of God. It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God’” ( 23-25). He revealed to them, that there is nothing wrong with richness in itself, but in the heart that trusts in it! The Lord said that to His disciples, who own nothing, to teach them not to be ashamed of their poverty, explaining the reason He forbade them to own anything. St. John Chrysostom St. Ambrose presents to us an exegesis for these words of the Lord Christ: “It is easier for a camel to go through a needle, than for a rich man to enter the kingdom of God,” that the camel refers to nations of the Gentiles (Isaiah 30:6), while the eye of a needle, refers to the narrow way of the cross. In other words, the entrance of the Gentiles through the narrow way of Christ, is easier than the entrance of the Jewish nation, which represents richness, as far as its enjoyment of the Law, the Patriarchs, the prophets, and, the covenants etc. are concerned into the kingdom of God! St. Cyril the Great, believes that the word ‘camel’ here, refers to the thick ropes, that are used by the sailors on ships, these which are impossible to go through the eye of a needle. Hearing the words of the Lord, the disciples were astonished beyond measure, saying among themselves, “Who then can be saved?” But looking at them, Jesus said, “With men it is impossible, but not with God; for with God all things are possible.” ( 27) The disciples apprehended the difficulty of the way, caused by the temptation of wealth, but the Lord revealed to them that nothing is impossible for God. If God allows someone to get rich, He can, by His grace, turn his wealth to the good; as He did with that of Abraham, of Joseph, and others, to His glory. The need is only for One: For God, who supports the soul, and draws it away from traps of evil, to grant it the capability of working for the sake of the kingdom of God. St. John Chrysostom says: [The reason He said that it is God who works, is to confirm that whoever is put by God along that way (wealth), is in need of a great grace, revealing that the reward would be great for the rich man who follows Christ.] 4- THE ACT OF LEAVING FOR THE SAKE OF FOLLOWING CHRIST When the disciples saw how the young man was not capable of keeping the commandment, concerning the act of leaving for the sake of following Christ, they began to wonder what would be their reward, having left everything to follow Him. “Peter began to say to Him, ‘See, we have left all and followed You.’ So Jesus answered and said, ‘Assuredly, I say to you, there is no one who has left house or brothers or sisters or father or mother or children or lands, for My sake or the gospel’s, who shall not receive a hundredfold, now in this time - houses, brothers sisters, mothers, children and lands, with persecutions - and in the age to come, eternal life. But many who are first will be last, and the last first” ( 29-31). It seems to me, that by these words, He intended to tell them about persecutions, but in a concealed way; as it occurs that many parents persuade their children, and many 13 women their men, to do evil1. St. John Chrysostom No soldier would go to war with his wife2. St. Jerome Notice how He led His listener to sure hope... confirming His promise with a vow, by saying “Assuredly,” before proclaiming His promise... Those strong in mind, who prefer the love of Christ, firmly hold to faith, and zealously seek to be referred to His house, through spiritual relationship, not caring for wars and schisms, directed against them by their relatives according to the flesh. Some people forsake their homes and families for the sake of Christ, to gain His name: to be called Christians; and for the sake of His glory, as His name designates His glory. Let us see now, how can anyone, who leaves house or father or mother or brothers or sisters, or even a wife, receive a hundredfold “now in this time”?! Will he become a husband of many wives, or will he find on earth many fathers to make up for the one he left?! It could not be like that, as far as relationships according to the flesh, are concerned; but, rather, as we forsake what concern the body and the world, we receive what are a hundredfold greater than what we had. Everyone of us, who believes in Christ and loves His name, if he forsakes a house, will receive dwellings that are high above; and if he leaves a father, he will acquire the heavenly Father; and if he leaves brothers, he will be taken up as a brother by Christ; and if he leaves a wife, he will find the house of wisdom descending from God above, as it is written: “Say to wisdom, ‘You are my sister,’ and call understanding your nearest kin.” (Prov. 7 4) As through wisdom (as a wife), he gains beautiful spiritual fruits, by which he partakes of the hope of the saints, and be joined to the company of angels. And if he leaves a mother, he will find an incomparable mother, a much more exalted one, “Jerusalem above, the mother of us all, which is free” (Gal. 4: 26)… He, who is found worthy of getting all these blessings, is counted in this world, as exalted and admirable, as he would be decorated with glory by God and men. These blessings, granted by our Lord and Savior, are counted as hundredfold of things related to the world and the flesh3. St. Cyril the Great Who follows Christ, would be relieved of the worldly sufferings and earthly lusts, to receive brothers and fellows in this life, with whom he would be spiritually related; thus acquiring even in this life, love that is hundredfold better (than that which is based on blood relationships). Relationship between fathers, children, brothers, wives and relatives, is based merely on blood bond. That is why it is short-termed and easily dissolved... But, monks, on the other hand, as they forsake marriage, keep an everlasting unity, and possess everything in a common fellowship; every one of them considers what is his, as his brothers’ and what is his brothers’ as his. Thus, if we compare the grace of having such love, with love that is based merely on flesh relationship, we shall definitely find it a hundredfold sweeter and more rewarding. So also, we acquire from ‘marriage celibacy’ (the soul being bound to the Lord 1 In Matt. hom 64. 2 Ep. 22: 21. 3 In Luc Ser. 124. 14 Jesus as her Bridegroom), happiness that is a hundredfold more exalted than that acquired through the union of flesh. In place of the joy that man can have through possessing a house or a lot of land, he would enjoy a hundredfold joy through knowing that he is a son of God, possessing all that is God’s, the Eternal, establishing within his heart and spirit the example of a true son who says: “All things that the Father has are mine” (Jn. 16:15). He gains everything for himself, listening every day to the apostle’s proclamation: “All are yours.” (1 Cor. 3: 22)1. Abbot Abraham Speaking about the act of leaving for the sake of the gospel, He proclaimed to them that He is doing the same for their sake, surrendering Himself to crucifixion. He would be delivered by the scribes and the high priests to the Gentiles, to be mocked, spat on, scourged and killed, then, “The third day He will rise again.” ( 32-34) He seemed to be hastening to face His passions, and not refusing to die for their salvation. He said that in order to steadfast His disciples’ hearts; as when they hear beforehand what is going to happen, they would be in a better condition, than if confronted by the actual events unprepared. He wanted to make it clear to them that He is suffering by His own choice, knowing the danger that is chasing Him, not trying to avoid it, despite His power to do that... He took His disciples aside, as it is fitting to proclaim the secret of His passions, only to those very close to Him. Fr. Theophlactius He told them what is going to happen..., so that they would not be disturbed, if they were suddenly confronted by the actual events. St. John Chrysostom Here also, the Savior of all, as He was approaching Jerusalem, prepared the minds of His disciples for what would happen to Him on the Cross - His death in the flesh. He assured them that He is going to rise again, wiping out all His sufferings, and disgrace, through the power of a miraculous (resurrection). It is a glorious thing, fitting for God, to destroy the chains of death, and to regain life... The resurrection would bear testimony that He is God and the Son of God, as expressed by St. Paul. By that, He spared them beforehand all unfitting thoughts, and saved them of any chance of offense2. St. Cyril the Great 5- FORSAKING THE LOVE OF AUTHORITY The proclamation of the difficult way began by revealing the difficult commandment; to be followed by proclaiming the need for embracing the children and the weak through practical spiritual love; then He spoke of the act of forsaking, not only the love of wealth but even relationships according to the flesh, if it proved to present an obstacle on the way. And now, the most dangerous difficulty to face ministers, is forsaking the love for authority. “Then James and John, the sons of Zebedee, came to Him, saying, ‘Teacher, we 1 Cassian: Conf. 24: 26. 2 In Luc Ser. 125. 15 want you to do for us whatever we ask.’ And He said to them, ‘What do you want Me to do for you? ‘They said to Him, ‘Grant us that we may sit, one on your right hand, and the other on your left, in Your glory.” ( 35-37). St. John Chrysostom says: [As the disciples heard Christ speaking frequently of His kingdom, they assumed that that kingdom would be established before His death; and now, as He speaks of His death, proclaiming it beforehand, the two disciples came to Him to enjoy the blessings of the kingdom.] He also says,: [Christ’s question to them, ‘What do you want? was not because He does not know, but to commit them to an answer, in order to open the wound, and to present the cure1.] The Lord answered them, “You do not know what you ask” ( 38). St. John Chrysostom says: [As though, He says to them, that they are speaking of dignities, when He is speaking of struggles and troubles. It was not the time for rewards, but rather of blood, of danger, and spiritual battle. So He added, “Can you drink the cup that I drink, and be baptized with the baptism that I am baptized with?” ( 38) He drew them, from their question, to the commitment of fellowship with Him, to strengthen their zeal.] Fr. Theophlactius says: [He meant by ‘cup’ and the ‘baptism,’ the ‘Cross;’ the cup is the dose that we accept sweetly through it; and the baptism is the purification of our sins. They answered Him, unknowingly, saying: “We can,” assuming that He is speaking of a visible cup, and of the baptism, practiced by the Jews, that of washings before eating.] They hastened to answer, as seen by St. John Chrysostom, assuming that they would gain the dignities of the kingdom on the spot; that is why He responded: “You will indeed drink the cup that I drink, and with the baptism I am baptized with, you will be baptized; but to sit on My right and on My left, is not Mine to give, but it is for those for whom it is prepared.” ( 39, 40) As though, He was saying to them: ‘You will enjoy suffering with me, and martyrdom also. Yet, as far as enjoying the glories of the kingdom is concerned, that is a divine matter which is to be granted to you, not according to your materialistic thought, but according to God’s salvation plan. In His saying, “...is not Mine to give, but it is for those for whom it is prepared,” He is proclaiming the role of the Father in the great day of the Lord, as They are working together. St. John Chrysostom says: [Although He is the Judge; yet, He reveals, through these words, His genuine Sonship2.] The evangelist says: “And when the ten heard it, they began to be greatly displeased with James and John.” ( 41) They were driven by human weakness, into jealousy. That is the curse, sown by the devil in between ministers: love of authority and worldly dignity. That is why “Jesus called them to Himself and said to them, ‘You know that those who are considered rulers over the Gentiles, lord it over them, and their great ones exercise authority over them. Yet, it shall not be so among you. But whoever desires to become great among you shall be your servant. And whoever desires to be first shall be slave for all. For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many.” ( 42-45) Let us follow the example of our Lord Jesus Christ; For “He who says he abides in Him ought himself also to walk just as He walked.” (1 Jn. 2:6) The Lord Christ did not come to be served, but to serve. He did not come to order, but to obey; He did not 1 In Matt. hom 65. 2 In loan hom 67: 1. 16 come to have His feet washed, but to wash the feet of His disciples. He came to be beaten, not to beat; to receive smites from others, not to smite anybody; to be crucified, not to crucify... Therefore let us follow His example: Whoever bears the weaknesses of others, is following His example; while the aggressive, is following that of the antichrist1. St. Jerome 6- THE NEED FOR OBTAINING INSIGHT As the Master was going out of Jericho, on His way to Jerusalem, to go through passion and get crucified for us, He encountered two blind men, one of whom was mentioned by the evangelist St. Mark, by the name: ‘Bartimaus, the son of Timaus.’ That man was sitting by the road begging. “And when he heard that it was Jesus of Nazareth, he began to cry out and say, ‘Jesus, Son of David, have mercy on me! ‘ Then many warned him to be quiet; but he cried out all the more, ‘Son of David, have mercy on me!’ So Jesus stood still and commanded him to be called. Then they called the blind man, saying to him, ‘Be of good cheer. Rise, He is calling you.’ And throwing aside his garment, he rose and came to Jesus. And Jesus answered and said to him, ‘What do you want Me to do for you? ‘The blind man said to Him, ‘Rabboni, that I receive my sight.’ Then Jesus said to him, ‘Go your way, your faith has made you well.’ And immediately he received his sight and followed Jesus on the road.” ( 46-52). That divine action has its special importance. Firstly, it occurred while the Lord was hastening on His way to the Cross. It is as though, He intended by it, to proclaim that the goal of His passions is to open up the inner eyes of humanity, that is to say, its heart insight, to be able to behold the glories of His kingdom, based on His crucifixion and resurrection. Secondly, that action, was recorded by the evangelist, after the rejection of the rich young man of the fellowship of Christ; the preoccupation of the disciples with the first positions and worldly dignity. It is as though His difficult way, needs His divine work, to grant the soul an inner enlightenment, that enables it to recognize the features of the way, to walk it. The evangelist presented us with the details of that incident of healing the blind man, because of its deep spiritual concepts: (1) That incident occurred on the road leading to Jericho. St. Jerome sees that the name of this town is convenient to the situation; as it means ‘moon,’ or ‘Anathema,’ that is to say, ‘accursed,’ as the Master was setting forth to Jerusalem, to bear in His flesh, the passion and curse, for the sake of our salvation. The blind man was sitting on the road begging. Thus, if the way of the world is easy, and that of the Lord is difficult, yet, the first would deprive the soul of its insight, and its vitality, turning it, as though ‘sitting on the road, idle and without work,’ sitting in despair, begging. (2) By crying out, ‘Jesus, Son of David’, the blind man proclaimed his belief that He is the Messiah, the expected and promised. He is the Son of David, anticipated by the generations. St. Cyril the Great says: [Having been raised in Judea, and, by birth, of the Jewish race, he was aware of the prophesies that came in the Law and prophets, concerning the Messiah. He heard these verses from the Psalter: “The Lord has sworn in truth to David. He will not turn from it: I will set upon your throne the fruit of your body.” (Psalm 132:11) “There shall come forth a rod from the stern of Jesse, and a 1 On Ps. hom 2. 17 branch shall grow out of his roots.” (Isaiah 11: 1) “Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel, which is translated, ‘God with us’” (Isaiah 7:14; Mt. 1:23) Therefore, believing that the Word, being God, has put Himself down, through His will, to be begotten according to the flesh, from a holy virgin, he approached Him, as God, and said to Him, “Son of David, have mercy on me.” He also bore testimony to His glory, by asking Him to perform something that only God could do1.] (3) A great multitude was surrounding the Lord. And when the blind man wished to approach Him in faith, he was faced by resistance from the crowd, as is said, “Many warned him to be quiet. But he cried out all the more,” driven by his strong faith. Even, inside the Church, when someone wishes to approach the Lord through the Spirit, he may face resistance and spirit of criticism, that can drive him to despair. But a soul, that abides in the living faith, feeling its need for the Savior, would only be strengthened by such resistance, and would go on “crying out all the more,” to be rewarded by hearing the Lord’s invitation to come to Him, to enjoy His presence, as well as His inner work within it. St. Cyril the Great says: [Apprehend from that, dear brethren, that faith makes us enter into the presence of Christ, and presents us to God (the Father), to be counted worthy of His Words2.] (4) The Lord, having commanded him to be called, the powers of resistance turned into powers of action, as they said to him: “Be of good cheer. Rise, He is calling you.” If that multitude also refers to the flesh, which often resist the soul, when it wishes to encounter its Savior, through injecting the spirit of idleness and relaxation, yet, the persistent soul would pray the Savior to turn the flesh into an instrument of righteousness, to help the soul in its encounter with God. St. John Saba says: [Both soul and flesh would enjoy the Lord together in love and joy3.] (5) The blind man threw his garment aside, rose and came to Jesus... It is a daily pious practice, through which a believer throws aside, as a garment, the works of the old man, to enjoy the resurrection with the Lord, to be, always with Him and in His presence. (6) The Lord asked him, “What do you want Me to do for you?” not because He needs to be told, but to proclaim his faith before all, and to confirm that He is willing to give those who would ask. (7) Having enjoyed his sight, he followed Jesus on His way. And as St. Jerome says: [You also, would restore your insight, if you cry out to Him, and throw aside your old dirty garment, when you hear Him inviting you... Let Him touch your wounds and your eyes with His hands; If you were born blind, in the wombs; and if in sin, your mothers conceived you, “He will purge you with hyssop, and you shall be clean; He will wash you, and you shall be whiter than snow.” (Ps. 51:5, 7)4]
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