Melkite Greek Catholic Church
 
AS THE TIME FOR THE Lord’s passion neared, Jesus tried to prepare His followers for what was to happen. He warned them about His impending arrest, their flight, and about His ultimate death. He also made a promise: “And I will pray the Father, and He will give you another Paraclete, that He may abide with you forever — the Spirit of truth…” (John 14:16).

The word Paraclete comes from the world of civil law. In the Roman system, a Paraclete was an advocate, a counselor who advised and encouraged people in the courts. It was the Paraclete who would provide the first Christians with their defense when they were brought before a worldly judge.

Jesus identified this Paraclete as the Holy Spirit, advising His disciples, “Now when they bring you to the synagogues and magistrates and authorities, do not worry about how or what you should answer, or what you should say. For the Holy Spirit will teach you in that very hour what you ought to say” (Luke 12:11, 12). The Holy Spirit would be their advocate when any authority challenged their preaching.

After His resurrection, the Lord Jesus repeated His promise, this time with an additional dimension. Prior to His Ascension He told His followers: “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Luke 24:49) “…for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now” (Acts 1:5). The Paraclete, the promised Holy Spirit, would come, bestowing heavenly power on those who received Him.

The Promise is Kept

This bestowal of the Holy Spirit would come a few days later, on the day of Pentecost. This term, from the Greek word for fifty, referred to the Jewish feast of Shavuot or “Weeks,” when the first-fruits of the grain harvest in Israel were to be offered in the temple. Shavuot was observed fifty days after Passover as one of Judaism’s pilgrimage feasts, when men were supposed to go to Jerusalem to make their offerings.

What took place during that feast is described in the Acts of the Apostles: “When the Day of Pentecost had fully come, they were all with one accord in one place.

“And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:1-4).

Peter, the senior apostle, interpreted what had happened as the outpouring of the Spirit prophesied in Joel 2:28-32 for the start of the messianic age (the “last days”). He proclaimed Jesus as the Messiah and called on his hearers, attracted by the commotion, to repent and be baptized “in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit… Then those who gladly received his word were baptized; and that day about three thousand souls were added to them. And they continued steadfastly in the apostles’ doctrine and fellowship, in the breaking of bread, and in prayers (Acts 2:38, 41, 42). This outpouring of the Spirit thus marked the beginning of a new community built around the apostolic faith, common prayer and the “breaking of bread” (communal meal/Eucharist).

The Spirit as a Sign of Authenticity

For most of human history communication was by writing, delivered by a messenger. You knew the message was authentic because it was sealed. The message was sealed with hot wax into which the writer’s seal or signet was then stamped. The seal was the stamp guaranteeing the authenticity of the message.

Other seals were identifying marks branded on animals or even slaves. All Jewish men were sealed by circumcision, to demonstrate that they were members of God’s people, Israel.

When the Lord Jesus was baptized in the Jordan, the Father’s voice bore witness to Him, calling Him beloved Son. “And the Sprit, in the form of a dove, confirmed the truth of this word” (troparion). The Spirit was the seal on Christ, demonstrating that He was the Son of God.

The same Spirit, who descended on the disciples of Christ, confirmed the truth of their words, the Gospel message. His presence, at work among them and in the Church of every age, is the seal demonstrating the divine origin and truth of the Christian faith.

St Paul affirms that every Christian has been sealed with the Holy Spirit. Writing to the Corinthians, he teaches that the Holy Spirit is within us: “Do you not know that you are the temple of God and that the Spirit of God dwells in you?” (1 Corinthians 3:16). He expresses this mystery of the indwelling Spirit as an anointing and a sealing: “Now He who establishes us with you in Christ and has anointed us is God, who also has sealed us and given us the Spirit in our hearts as a guarantee” (2 Corinthians 1:21, 22). We are, in fact, called Christians (anointed ones) because this sealing has confirmed our union to the Anointed One, the Lord Jesus.

In our Church this anointing is given to each newly baptized Christian in the mystery of Chrismation. As the priest anoints the newly-baptized, he announces “The seal of the gift of the Holy Spirit.” The visible seal of the Chrism signifies the inner sealing of our hearts.

The Spirit marks each Christian as being in Christ, the eternal High Priest and, therefore members of the royal priesthood (see 1 Pt 2:9). Thus, when we join in the worship of the Church, we are acting in union with Christ the High Priest. We also are gifted by the Spirit in particular ways to help build up the Church. Thus every Christian has an individual gift, meant to be used for the good of all.

At Pentecost the Spirit energized the apostles in a remarkable way. The same Spirit works that way today as well, but only in some, generally those whom we call saints. Although not every saint is a wonderworker, each of them reflects the presence of God is some discernible way. Each saint is the “face of the Holy Spirit,” making visible the presence of the Spirit within.

The Spirit as a Promise of Eternity

In his Epistle to the Ephesians, St Paul teaches that we are confirmed in the assurance of our union with Christ through our faith in Him and by being sealed with the Holy Spirit. “In Him [Christ] we have redemption through His blood… In Him also we have obtained an inheritance… In Him you also trusted, after you heard the word of truth…in Him also, having believed, you were sealed with the Holy Spirit of promise, who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory” (Ephesians 1:9-14).

St Paul calls the Spirit “the Spirit of promise,” who assures us of our inheritance to come. If we have been given the Spirit to dwell within us now, how great a gift will be ours in the age to come.

St Cyril of Jerusalem on Chrismation

“With this unction, your forehead and sense organs are mystically anointed in such a way that, while your body is refreshed with the visible oil, your soul is enlivened by the holy life-giving Spirit.” (Catechesis 21, 3)
 
WHEN THE EMPEROR CONSTANTINE began his program of building churches in the Holy Land, the first shrines he sponsored were at Bethlehem (Christ’s birthplace), Jerusalem (the Anastasis) and the Mount of Olives (shrine of the Ascension and a grotto believed to be where Jesus instructed His disciples). Since that day, pilgrims from all over the world regularly flock to Bethlehem and Jerusalem, but the Mount of Olives does not have anywhere near as many visitors.

The most obvious – but not the most important reason – is that the ancient shrines on the Mount of Olives were destroyed, first during the Persian invasion of ad 614. Restored, they were later demolished by the “mad caliph,” al-Hakim, in ad 1209. Rebuilt by the Crusaders, the shrine of the Holy Ascension was turned into a mosque at the time of the fall of Jerusalem to Salah ad-Din in 1188. Still a mosque, it is currently operated as a tourist site.

The Holy Ascension

Perhaps the more important reason why we ignore the Ascension today is that it is overshadowed in the historical Churches of East and West by the more prominent celebrations of Pascha, which precedes it, and Pentecost, which follows it. Christ’s Ascension, nonetheless, is of major importance for our understanding of the mystery of our salvation and of what is to come in God’s plan for us. It is a feast that expresses hope that a place has been prepared for us in the Kingdom of God alongside the risen Christ.

The Ascension marks the end of Christ’s time on earth, as recorded in the Scriptures. Matthew records the Lord’s last words – “Go therefore and make disciples of all the nations” (Matthew 28: 19) – but does not describe the Ascension. In Mark’s Gospel the narrative continues: “So then, after the Lord had spoken to them, He was received up into heaven, and sat down at the right hand of God. And they went out and preached everywhere, the Lord working with them and confirming the word through the accompanying signs. Amen” (Mark 16:19-20).

It is the evangelist Luke who gives us the fullest picture. In his Gospel we read “‘Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high.’ And He led them out as far as Bethany, and He lifted up His hands and blessed them. Now it came to pass, while He blessed them, that He was parted from them” (Luke 24:49-51).

In Luke’s Acts of the Apostles, the Lord’s words of farewell are followed by the following narrative: “Now when He had spoken these things, while they watched, He was taken up, and a cloud received Him out of their sight. And while they looked steadfastly toward heaven as He went up, behold, two men stood by them in white apparel, who also said, ‘Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven’” (Acts 1:9-11).

The risen Christ physically leaves this world, not by dying again, but by being “taken up” into heaven. He had not risen in order to resume the life of men on earth, and so His risen body was not limited in the way that earthly bodies are. He arose in a glorified body, immortal (never to die} and incorruptible (never to decay), for “He clothed the mortal in the splendor of incorruption” (St John Chrysostom).

This body, fully human but glorified, ascended into heaven and, as we say in the Creed, is now seated at the right hand of the Father. The Lord Jesus is exalted and glorified with His heavenly Father, as He was from all eternity, but now in His humanity, in the body incarnate from the holy Virgin Mary. As we pray in the canon at orthros:
- “O Christ, having taken upon Your shoulders our nature, which had gone astray, you ascended and brought it to God the Father” (Ode 7).
- “Having raised our nature, which was deadened by sin, You brought it to Your own Father, O Savior.”

- For the first time, a human body is glorified in the presence of the eternal God, offering our own fallen yet restored nature to Him who is the Source of all life. This is what the Protomartyr Stephen saw in his vision of the risen Lord: he “gazed into heaven and saw the glory of God, and Jesus standing at the right hand of God, and said, ‘Look! I see the heavens opened and the Son of Man standing at the right hand of God!’” (Acts 7:55, 56).

And yet, Christ is also present to us, as we sing in the kondakion of this feast: “You gloriously ascended, O Christ our God, without abandoning us, but remained with us forever.” Christ had promised to abide with us, as we read in the Gospel of John: “I will not leave you orphans” (Jphn 14:18). His presence, by the power of the Holy Spirit, would be His Body, the Church.

This presence would be realized in various ways, all of which we experience in the Divine Liturgy. He is with us mystically in the Church which gathers to worship, in the Scriptures which are read, and in the Eucharist, our share in His eternal sacrifice. Again, listen to St John Chrysostom: “On high is His body, here below with us is His Spirit. And so, we have His token on high – that is, His body, which He received from us – and here below we have His Spirit with us. Heaven received the Holy Body, and the earth accepted the Holy Spirit. Christ came and sent the Spirit. He ascended, and with Him our body ascended also. … Amazing! Look again, how He has raised the Church. As though He were lifting it up by some engine, He has raised it up to a vast height, and set it on that throne; for where the Head is, there is the body also. There is no interval of separation between the Head and the body; for if there were a separation, then the one would no longer be a body, nor would the other any longer be a Head.”

We Are Ascended Also

In Christ, our humanity is now seated at the Father’s right, but in a real sense He is not alone. His humanity in the heavens is but the first of many who will be glorified with Him. St Paul describes this in an agricultural image: Christ is the first of the crop; we are meant to be the rest of the crop! “Christ is risen from the dead, and has become the first-fruits of those who have fallen asleep… For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the first-fruits, afterward those who are Christ’s at His coming” (1 Corinthians 15:20-23).

Thus, St John Chrysostom, when speaking of the ascended Christ, uses the plural: “we have ascended.” If the “first-fruits” has ascended, the rest of the crop has as well. “We who seemed unworthy of the earth, are now raised to heaven. “We who were unworthy of earthly dominion have been raised to the Kingdom on high, have ascended higher than heaven, have come to occupy the King’s throne, and the same nature from which the angels guarded Paradise, did not stop until it ascended to the throne of the Lord.”

The Second, Glorious Coming

At the offering of the Divine Liturgy the priest prays “Remembering… everything that was done for our sake: the cross, the tomb, the resurrection on the third day, the ascension into heaven, the enthronement on the right hand, the second and glorious coming again, we offer You Your own…” In the Liturgy we celebrate the events of Christ’s death, resurrection and ascension but also something in our future: Christ’s second coming. We cannot speak of His going forth without celebrating His return.
 
WHO IS THE BLIND MAN? This question is not about the name of the man the Lord Jesus heals of blindness in John 9 (in Christian lore he is given the name Celidonius). He is not named in the Gospel account because his name is irrelevant to the meaning of the passage.

Rather the question is: Of all the people described in this Gospel passage, which one is the blind man?

Several groups are mentioned in the passage: the disciples, the neighbors of the blind man, his parents and the Pharisees. The passage reveals something about each of them.

The Disciples

Christ’s followers are depicted asking a theological question on seeing the man born blind: “Rabbi, who sinned, this man or his parents, that he was born blind?” (v. 2) The assumption behind their question was commonly shared by people in the ancient world: if you experienced good fortune, you were pleasing to God but if you experienced evil, it was a result of your sinfulness.

This was considered true for individuals and the entire people as well. When Jerusalem fell to the Romans in the first century ad, Jewish thinkers attributed it to the sins of the nation: Israel had offended God and were punished by God withdrawing His protection from them. When Christian Jerusalem fell to the Persians in the year 614 and then to the Arabs in 638, its leaders said the same thing: Jerusalem had fallen because its Church had sinned.

While this connection might be directly or indirectly true in some cases, it is not so here. Neither the man nor his parents had sinned. The man’s condition was according to the providence of God: “that the works of God should be revealed in him” (v. 3).

Today most people are likely to say that our good or bad fortune is not caused by direct divine intervention, but because of purely natural causes. However, it is still important to say that our choices for good or evil can and do have consequences. Societies have fallen because they embraced an immoral culture (based on violence, slavery or perversion). Abortion is sinful; it also lowers birthrates and condemns societies to extinction. Divorce has consequences for the couple’s children and grandchildren. Our sinful choices have effects beyond us.

While the disciples’ reaction is not recorded, we find Christians today connecting their earthly fortune to God’s blessing or punishment in an automatic way. The modern Protestant movement called “the prosperity gospel,” promoted by preachers such as Joel Osteen and Creflo Dollar, teaches that God wants all His people to be physically healthy and financially successful. If a person is sick or not prosperous, they claim, it is because they are not “right with God.”

While the inquiring disciples in Jn 9 were not “blind,” we may wonder about those today who embrace either of these extremes: by living as if their choices affect only themselves or by following the prosperity gospel.

The Neighbors

Those who knew the blind man were amazed that he could now see. Some could not conceive the possibility and asked: “’Is not this he who sat and begged?’ Some said, ‘This is he.’ Others said, ‘He is like him’” (v.9). Church Fathers such as St Irenaeus, St Basil the Great and St John Chrysostom explained their confusion in this way: if the man’s sight had been restored, they could accept it. This man, however, was blind from birth. He has no eyes at all. Jesus filled his eye sockets with clay, “adding [eyes] where before they were not” (St John Chrysostom) and gave them sight.

The Gospel says that Christ “spat on the ground and made clay with the saliva; and He anointed the eyes of the blind man with the clay” (v. 6). The Fathers directly connect this making of clay with the creation story in Genesis. St John Chrysostom noted, “When He said, ‘that the glory of God might be manifested’, He spoke of Himself, … To have said, I am He who took the dust of the earth, and made man, would have seemed a hard thing to His hearers; but this no longer stood in their way when shown by actual working. By taking earth, and mixing it with spittle, He showed forth His hidden glory; for no small glory was it that He should be deemed the Architect of creation” (St John Chrysostom, Homily 56 on John). St Irenaeus said that this action “manifested the hand of God to those who could understand by what [hand] man was formed out of the dust” adding: “That which the artificer, the Word, had omitted to form in the womb, [viz., the blind man’s eyes], He then supplied in public, that the works of God might be manifested in him” (Against Heresies V, 15, 2).

The Parents

The man’s parents affirmed his identity: “We know that this is our son, and that he was born blind” (v. 20) but they evaded expressing their opinion on the miracle: “… but by what means he now sees we do not know, or who opened his eyes we do not know. He is of age; ask him. He will speak for himself” (v. 21). John explains their reticence in this way: to affirm the miracle would be to avow that Jesus was the Messiah. “His parents said these things because they feared the Jews, for the Jews had agreed already that if anyone confessed that He was Christ, he would be put out of the synagogue. Therefore his parents said, ‘He is of age; ask him’” (vv. 22, 23).

It may have to be explained to us, but Jews would assume that only the Messiah empowered by God could engage in a creative act. It would be easier to claim ignorance that to affirm that God was at work in Jesus and risk the consequences. This might be wisdom in the world, but it would be blindness in the spiritual realm.

The Pharisees

The Pharisees are the “heavies” in this portion of John. In the previous chapter, John 8, Jesus condemns them for not seeing God at work in Him, calling them sons of the devil (see John 8:44). In chapter 10, the leaders of the Jews again confront Jesus, demanding to know whether He was the Messiah. Jesus replies, “I told you, and you do not believe. The works that I do in My Father’s name, they bear witness of Me. But you do not believe, because you are not of My sheep” (John 10:25, 26).

Jesus’ healing of the man born blind concludes with another encounter with the Pharisees (John 9:39-41). He reproaches them indirectly, saying “For judgment I have come into this world, that those who do not see may see, and that those who see may be made blind.”

But the Pharisees challenge Him further. “Then some of the Pharisees who were with Him heard these words, and said to Him, ‘Are we blind also?’ “Jesus said to them, ‘If you were blind, you would have no sin; but now you say, ‘We see.’ Therefore, your sin remains.”

The blind man had no sight through no fault of his own. The Pharisees claimed to see, without realizing that their pretension made them worse than blind.

Self-righteousness in religion can render us as blind as they. Relying on the Gospel as preached in the Church can free us from the blindness that results from being one’s own guide.
 
SOME CHRISTIANS TODAY seem to believe that Jesus never judged anyone. They feel that He welcomed everyone, without calling them to turn from their sin. This “live and let live” attitude hardly describes the Jesus we see depicted in the Gospels. Rather these Scriptures show that the Lord reacted differently to different people in different circumstances, teaching us something about Himself and holding a mirror up to our actions as well.

Jesus’ Public Preaching

The Gospel of Mark, perhaps the oldest of the canonical Gospels, describes the beginning of Jesus’ public ministry in this way: “Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mark 1:14, 15). The call to repentance was at the very heart of His teaching: of that there should be no doubt. How Jesus approached individuals who were living in sinful situations is another matter. The Lord addressed very strong words to those who were the religious leaders of Israel – the Pharisees, Sadducees, scribes, and teachers of the Law – whom He judged to be failing in their mission to pastor God’s people. He publicly called them “a wicked and adulterous generation” (Matthew 13:4); “blind guides” (Matthew 23:16, 24); “fools and blind” (Matthew 23:17, 19); “white-washed tombs” (Matthew 23:27); and “serpents, brood of vipers” (Matthew 23:33). He told them they had hard hearts! In Mt 23 He repeatedly threatened them, “Woe to you, Scribes and Pharisees: Hypocrites! ... How can you escape the condemnation of hell?” (Matthew 23:13 ff.)” This is hardly the “gentle Jesus, meek and mild” beloved of so many. Yet, as the Gospel tells us, His hearers did not reproach Him for being politically incorrect; rather “people were astonished at His teaching, for He taught them as one having authority, and not as the scribes” (Matthew 7:28. 29).

Jesus’ Approach to Individuals

When the Lord was trying to lead people to recognize their own sinfulness and repent, His approach was very different. He was not aggressive or condemnatory, but He was not timid either. When He was dining on the Sabbath with a leading Pharisee, a man with dropsy (edema) was brought before Him. The Gospel says that Jesus answered the (unasked) question of the onlookers by asking them a question, “Is it lawful to heal on the Sabbath?” (Luke 14:7) His questions forced people to examine their own beliefs or attitudes, opening a way for them to see their own errors and repent.

The Lord used parables in the same way. When He noticed that people were jockeying for the best places at the table, the Lord told a series of parables on being the guest or a host at a wedding. His hearers got the point He was making without any of them being singled out for their behavior.

Two Gospel incidents frequently heard in our Churches show Jesus dealing with people who were public sinners, yet ready to hear His call to repentance. Before the Great Fast we hear the story of Zacchaeus, a chief tax collector in Jericho, who himself admitted getting money by fraud (Luke 19:8). The Lord did not raise the issue of Zacchaeus’ financial manipulations even indirectly. He simply told Zacchaeus that “today I must stay at your house” (v. 5). Jesus allowed Zacchaeus to see Him close up and that alone was sufficient to bring him to repentance.

Something similar happened in the case of the Samaritan woman who met Jesus at Jacob’s Well. Like Zacchaeus, her way of life was already well-known and she was probably not welcome among the local women. This explains why she had come to draw water hat the height of the midday heat. Yet Jesus did not bring up the matter of her multiple marriages; He innocently asks her to call her husband. When she tells Him, “I have no husband,” (John 4:17) then He responds, “You have well said, ‘I have no husband,’ for you have had five husbands, and the one whom you now have is not your husband; in that you spoke truly” (vv. 17, 18). Jesus led her to raise the irregularity of her marital situation herself so that He could reveal His mysterious knowledge of her past and lead her to repentance.

Both Zacchaeus and the Samaritan woman (Photini, in some accounts) responded to Jesus’ presence by revealing their embarrassing secrets. They could not deceive Jesus into thinking them upright. They could not pretend an untruth in the face of the One who is the Way, the Truth and the Life.

John’s Gospel contains the story of another hapless woman: one caught in adultery (John 8:1-8). The scribes and Pharisees claimed that, according to the Law, she was to be stoned. They were right. The Law prescribed: “If a man is found lying with a woman married to a husband, then both of them shall die—the man that lay with the woman, and the woman; so you shall put away the evil from Israel” (Deuteronomy 20:22).

In response, Jesus did not criticize the woman, her accusers or the Law. To the accusers He simply said, “He who is without sin among you, let him throw a stone at her first” (v. 8). He trusted that no one would dare to claim to be sinless, and He was right. They began drifting away, leaving Jesus and the woman together.

Daily during the Great Fast we say the Prayer of St Ephrem the Syrian, asking for same spiritual insight these accusers were brought to remember. We pray, “Grant that I may see my own sins and not judge my brethren.” We must know sin when we see it, but not in a way that is judgmental of others.

The Lord did not criticize the woman caught in the act, but neither did He say, “I do not condemn you either; it’s all good.” She had sinned – she knew it and so did He. His response was, “go and sin no more” (v.11).

Fraternal Correction in the Church

The Lord expected His disciples, the leaders of His new community, to deal with sin in its midst. He told them, “Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him” (Luke 17:3,4). Confronting sin in the community was as much part of their job as was extending forgiveness to the repentant.

Sometimes Church leaders turn a blind eye to the unchristian behavior of members of their flock so as to keep them in the congregation. The apostles were more concerned with helping their people avoid sin, even to the point of discussing it publicly. These are some of their directives found in the Epistles:

“Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness; each one looking to yourself, so that you too will not be tempted. Bear one another's burdens, and thereby fulfill the law of Christ. For if anyone thinks he is something when he is nothing, he deceives himself” (Galatians 6:1-5).

“Those who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning” (1 Timothy 5:20).

“My brethren, if any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins” {James 5:19, 20).

“On some have compassion, making a distinction; but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh” (Jude 1:22, 23).
 
THE SCRIPTURES READ on the remaining Sundays in the Paschal season present us with some of life’s most debilitating hardships: blindness, isolation, and, today, paralysis. In the passage from the Acts of the Apostles read today we hear about the healing of a man named Aeneas in Lydda (Lod), some 23 miles northwest of Jerusalem. Aeneas, we are told, “had been bedridden eight years and was paralyzed” (Acts 9:33).

In the Gospel reading which follows, we hear about another man “who had an infirmity thirty-eight years” (John 5:5) and who was healed by the Lord Jesus, at the Pool of Bethesda (or Bethzatha) outside Jerusalem, where the infirm gathered hoping for healing. This pool was used to clean the animals destined for sacrifice before they would be brought into the temple.

It is not clear why the sick gathered there. There was no explicit mention of miracles at this pool in Jewish sources of the day such as Josephus or Philo. The pool itself, buried in the destruction of Jerusalem, was unknown until archeologists uncovered it in the nineteenth century. This led some to suggest that the passage was not historical at all. Rather it was meant to teach that the “angel in the water” foreshadowed the transforming power of the Holy Spirit in baptism, which heals us of sin (see Tertullian, On Baptism, chapter 5).

Others have noted that there were healing springs and pools in the ancient pagan world as well. Cures at those pools followed specific patterns like the one John records here: the first one entering the pool after the water was “stirred” would be healed. John affirms that Christ’s word alone, without any ritual or procedure, was enough to heal. Like the paralytic who had to stop relying on the pool for salvation and turn instead to Christ, so Israel had to stop relying upon the Law to save them, and turn to Christ instead.

What Does It Mean to be Paralyzed?

In the Early Church commentators did not often speculate on the pool or even the nature of the man’s illness. It was more common to compare the physical infirmity of the paralyzed man to the spiritual paralysis which afflicts Christians, either occasionally or in a regular way. It was often noted how, in the lives of each one of us, there will be spiritual paralysis: moments of weakness or failure, which can last for many years, as with the paralytic at the sheep pool.

In “spiritual paralysis,” the energies of our soul, of our mind, of our heart, of our will, of our body itself are fettered, fettered by the fact that we have no courage and we have no power within us to move and to act to the full of our longings. We stand, year after year on the very edge, on the bank of the pool that could give us life without being able to enter it.

Christian Life as Synergy,

In one of the last New Testament books to reach its final form, the Second Epistle of St Peter, we see the Christ spiritual life addressed. Spiritual life, we read, comes “… through the knowledge of Him who called us by glory and virtue, by whom have been given to us exceedingly great and precious promises, that through these you may be partakers of the divine nature” (2 Peter 1:3. 4). The way to theosis, being partakers of the divine nature, comes because of Christ, God become incarnate so that we might become divinized.

We, however, need to embrace this gift, lest it whither away and we become blind or paralyzed. We do this, the epistle continues, by practicing virtue, self-control, godliness, perseverance, brotherly kindness and love. “For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. For he who lacks these things is shortsighted, even to blindness, and has forgotten that he was cleansed from his old sins” (2 Peter 1:3-9). Fruitful Christian life, then, requires that we do our part to make our own the gift of divine life we have received.

We can become shortsighted or even blind to the gift of our baptism, remaining barren and unfruitful – in other words, paralyzed – without being committed to growing in virtue, knowledge, self-control and the rest. We may see this happen in the lives of some Christians who do not consider their baptism seriously, who rarely look to the Gospel, receive the Eucharist or even attend the Liturgy. They are blind to the gift of Christ and therefore paralyzed in the spiritual life. We see it in ourselves, when we cannot focus on the words we read or even the prayers we are saying, distracted by the concerns of daily life.
Paralysis and the Passions

As more philosophically-minded Greeks accepted Christ, they identified the signs of spiritual paralysis in terms of the classical passions: gluttony, lust, greed, anger, envy, sloth, pride and vainglory. A person who is focused on personal comforts (through food and drink, sex or material possessions) will find it difficult if not impossible to center on the spiritual life. If they attend church at all, they find their mind wandering back to the object of their passion.

A story is told about St Basil, the revered Fool for Christ, who confronted Tsar Ivan the Terrible one day because he was not at the Liturgy. Ivan protested that he was indeed in church for the service., Basil replied that the emperor’s body was in church, but his mind was on the Vorobiev hills (where he was having a palace built). When Basil died in 1557, the Tsar acted as one of his pallbearers.

It would be even harder for people ruled by their pride or vanity to look beyond themselves to God or others. Their piety dries up “like baked clay” (Psalms 21:16), withered like a plant with too much sun and no water. This is why combatting the passions has been seen as fundamental to a committed Christian life since the dawn of monasticism in the third century.

In his Homily 37 on the Gospel of John, St John Chrysostom discusses the spiritual medicines necessary to combat the passions and other distractions from the Christian life: “The divine oracles [the Scriptures] are a treasury of all manner of medicines, so that whether it be needful to quench pride, to lull desire to sleep, to tread underfoot the love of money, to despise pain, to inspire confidence, to gain patience, from them one may find abundant resource.” The Scriptures held the medicine; the illnesses were the passions .

The Church as Healer

While the Scriptures portray the incarnate Christ as Healer of the man at Bethesda, it depicts the Body of Christ, the Church, as the source of Aeneas’ recovery. The Church is meant to be a therapeutic community in which Christ continues His healing work in our midst.

“Yesterday you were flung on a bed, exhausted and paralyzed, and you had no one to put you into the pool when the water should be troubled. Today you have Him, who is in one Person God and Man. You were raised up from your bed, and even carried your bed, publicly acknowledging the benefit. Do not again be thrown on your bed by sinning, in the evil of a body paralyzed by its pleasures. As you now are, so walk, mindful of the command, ‘See, you have been made well.

Sin no more, lest a worse thing come upon you’ (John 5:14), if you prove yourself bad after the blessing you have received. You have heard the loud voice, ‘Lazarus, come out’.”

(St Gregory the Theologian, Oration on Holy Baptism, XL, 33)
 
WHEN WE THINK about Christian ministry, it is the liturgical ministry of priests or deacons, readers or chanters that most readily comes to mind. But in the Church’s tradition, ministry has a much broader meaning. The ministry of Christians includes many forms of service, all in imitation of “the Son of Man [who] did not come to be served, but to serve” (Matthew 20:28).

In one sense, every baptized Christian is called to ministry because we all share in the priesthood of Christ through the mystery of chrismation. “You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ… you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:5, 9).

The purpose of our ministry as sharers in Christ’s priesthood is to “proclaim the praises of Him” who brought us to eternal life through baptism: to glorify God in word and deed. The means by which we exercise this ministry is by offering up “spiritual sacrifices acceptable to God through Jesus Christ.” In fact, everything can be done in a godly manner, offered as a spiritual sacrifice to proclaim the glory of God.

The Apostolate of the Laity

In the past century, it has become customary to call the ministry of those believers who are not clergy “the apostolate of the laity.” It was particularly extolled at the Second Vatican Council in its Decree On the Apostolic Activity of God’s People, affirming that “The apostolate of the laity derives from their Christian vocation and the Church can never be without it” (AA 1).

The goal of Christian ministry, according to the Fathers of this Council, is that “the whole world might enter into a relationship with Christ” (AA 2). Everything in the Church is oriented to this goal in one way or another and everyone in the Church is called to work for this goal. As the Council Fathers went on to say, “No part of the structure of a living body is merely passive but has a share in the functions as well as life of the body: so, too, in the body of Christ, which is the Church.”

It is for this reason that the Council Fathers make this, perhaps their most daring assertion: “The member who fails to make his proper contribution to the development of the Church must be said to be useful neither to the Church nor to himself”. A baptized Christian who does not contribute to building up the Body of Christ is, the Fathers insist, a useless Christian!

Scriptural Patrons of the Lay Apostolate

The Biblical figures commemorated on this Sunday point to a principal way of exercising: using one’s resources to build up the Kingdom of God. Two of them made sizeable contributions in accordance with their stations in life. Joseph of Arimathea, described in the Gospel as “a rich man” (Matthew 27:57) and “a prominent member of the Sanhedrin” (Mark 15:43) used his influence with Pilate to obtain the crucified body of the Lord Jesus and donated his own tomb that the Lord might be buried, as Chrysostom said, “not as a criminal, but magnificently, after the Jewish fashion, as some great and admirable one” (Hom. on Matthew).

Along with “the noble Joseph,” as our troparion calls him, Nicodemus, “a ruler of the Jews” brought a one-hundred-pound mixture of myrrh and aloes – worth thousands, by some estimations. Both these men made significant donations to cover the cost of Jesus’ burial.

In the history of the Eastern Churches there have been many people who gave significant donations to the Church, building churches, schools, hospitals or clinics for the poor. The countryside in places like Greece or Lebanon is dotted with small chapels build by donors to honor their patron saints or in thanksgiving for favors received.

In our society, the equivalent is often an endowment given to the Church. The investments generated by such endowments contribute over the years to the cause specified by the donor. An endowment by the late Father Allen Maloof has helped make possible the publication of Sophia, the journal of the Eparchy of Newton, for over forty years.

Others remembered today contributed lesser amounts, but over an ongoing period of time. The myrrh-bearing women are those who provided for Jesus’ needs out of their own resources: Mary Magdalene, Joanna and other women whose ordinary contributions helped sustain Him during His ministry. While Joanna’s husband was the steward of King Herod’s household, there is no evidence that any of these women were wealthy. They were the equivalent of today’s middle-class parishioners, many of whom continually underwrite the expenses of a church or ministry to the needy.

Applications in the Parish

There are ways based on a person’s professional skills which can help build up the Church and thereby glorify God. But there are also countless believers whose everyday skills in the kitchen or in the workshop have helped build and maintain churches and other properties in Eastern Christian parishes throughout the country.

Our life-skills, even more than our talents, can help build up the Church. The witness-value of a committedly Christian family, for example, is enormous in our society where family values are neglected, if not disparaged. Couples can assist their pastors in preparing others for marriage or parenting by witnessing to the importance of the Gospel in their own family life.

In many parishes the Youth Group is a social club. People believe that they will keep their youth in church by making it fun. A much more effective approach is taken by those who help younger teens prepare for roles of service in the community. Teaching teens to serve enables them to see that working to build up the Church and spread the Gospel in society are not “electives,” but are essential to living our baptismal union with Christ. Present

Applications in the Public Square

Assisting in the activities of the parish or other organized group is certainly one way of building up the Kingdom of God, but it is not the only one. Nor is it the primary one. As the Vatican Council Fathers noted, “The laity must take up the renewal of the temporal order as their own special obligation” (AA, 7). The Christian in the business or professional world must be a Christian all week long, not just on Sundays. Christian businesspeople are sometimes criticized for excusing their unchristian behavior in the workplace, saying “it’s just business.” The Christian in business can be an agent for renewal, transforming their business into a place of ministry.

Christian business people perhaps minister best by witnessing that increasing profits is not all that matters to them. The Christian owners of the Chick-Fil-A chain will not open any of their franchises on Sunday because it is “a day to rest and relax with family and friends.” Similarly, a number of retailers, and even entire malls, have opted to close on Thanksgiving Day to allow their employees to enjoy the day with their families. Since so many families travel great distances on that holiday to be together, workers greatly appreciate their employers’ concern. Some other businesses have made Thanksgiving the “first day” of Black Friday, demanding that their employees work on that day without holiday pay, overtime or even the possibility of breaks. Some of these same companies have also eliminated holiday bonuses.
 
WHY WOULD THE APOSTLE THOMAS, who moments before had refused to accept the other apostles’ witness to Christ’s resurrection, suddenly proclaim that Jesus is “My Lord and my God” (John 20:28)? This question has been discussed since the Gospel of John was written.

A Multiple Choice question on the words of St Thomas when he saw the risen Christ might look something like this:

What St Thomas meant was:
A – A simple exclamation (like OMG).
B – That Jesus was God (the Father).
C – That Jesus was the Son of the Father
D – That Jesus was a god

Each of these answers has been offered by serious authors to explain the meaning of Thomas’ words. By themselves, this phrase could mean any of these things; in the context of John’s Gospel and the Church of its day, however, the answer becomes clearer.

St John’s Gospel, the only one to contain this narrative, is the last of the canonical Gospels to be written. In its final form it dates to the end of the first century ad, and manuscript fragments dating to c. ad 125 still exist. The author’s purpose in writing this Gospel is clearly stated in John 20:30, 31: “Truly Jesus did many other signs in the presence of His disciples, which are not written in this book; but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name.”

The aim of John’s Gospel, then, is to demonstrate that Jesus is the Messiah/Christ, the Son of God. In line with this aim, Thomas’ words here are not presented as an ordinary exclamation, but as an act of faith in Jesus as the Messiah. This rules out Answer A, above.

We are left, however, with another question: What might John have meant by calling Jesus “the Son of God”? This was not an unusual title for the Messiah – or for other important figures. It did not necessarily mean, however, what we mean by it. It was often a way of saying that the Messiah (or King or High Priest) was especially beloved or set apart by God.

When we look at the beginning of John’s Gospel, however, we see that John has a higher vision of Christ as Son of God. The Gospel begins with this famous passage: “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him nothing was made that was made. In Him was life, and the life was the light of men… And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth…No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:11-4, 14, 18). John describes the eternal Word of God, His only-begotten Son, as having become flesh and dwelt among us. He is clearly depicting the Lord Jesus as divine, eternally existing, and uniquely in the bosom of His Father.
We find similar statements in St Paul who describes the genealogy of Christ in this way:“…from them [the Israelites], according to the flesh, Christ came, who is over all, the eternally blessed God. Amen”(Romans. 9:5) . From the time of the Apostles and Evangelists, Christians recognized Jesus as the unique and divine Son of God. John expressed this belief more firmly and unequivocally that other Scriptural authors.

St Jerome (c. 347-420) taught that John wrote when those who denied the unique person of the Lord were gaining a hearing in the Church. “Gospels” were being written, purporting to contain the “secret” wisdom of Jesus, which resembled Egyptian philosophy rather than the Word of God. John’s work is a clear rejection of these other “Gospels.”

The Witness of Secular Society

Jesus’ contemporaries in the wider society did not write about Him. They gradually began writing about His followers and thereby showed us what the first Christians believed about Him.

From ad 111-113 Pliny the Younger (Gaius Plinius Caecilius Secundus) was the Roman governor of Bithynia in Asia Minor. He wrote to Emperor Trajan for advice on how to deal with Christians, whose gatherings he described in part like this: “They recited a hymn antiphonally to Christus as to a god…” (Epistles book 10, letter 96). As a pagan, Pliny was used to the many gods and goddesses venerated in Roman religion as so he described the Christians as reverencing Christ as “a god.” The Christians would never have said it quite like that, but Pliny is nonetheless witnessing that Christians considered Christ as divine.

A similar witness from the pagan world is Lucian of Samosata (c. ad 115-c. 200), a popular satirist in the Greek world of Asia Minor, who frequently lampooned the gods and public figures of his world as well as those who revere them. In his Passing of Peregrinus, he notes that “The Christians, you know, worship a man to this day – the distinguished personage who introduced their novel rites, and was crucified on that account. …it was impressed on them by their original lawgiver that they are all brothers, from the moment that they are converted, deny the gods of Greece and worship the crucified sage and live after his laws.”

While Lucian does not call Jesus a god, he testifies that the Christians worship Him instead of the gods of Greece. For them He is clearly divine. While Jesus never said, “I am God.” He did say things that would lead us to believe and understand that He is God. It would take the next several centuries for all the local Churches to express clearly how the one God could have a Son, how that Son was like the Father and be both God and Man.

At the First Council of Nicaea (ad 325), the description of Christ which we find in the Creed became the universal way of describing the Lord Jesus: “the only-begotten Son of God, Light from Light, true God from true God – begotten, not made, of one essence with the Father, by whom all things were made.”

Subsequent councils, which discussed how Christ is God and Man, did not receive universal acceptance. This resulted in the break between the Greek and Latin Churches on one hand and the other Eastern Churches (Armenians, Copts, etc.) on the other. It is only in the modern era that Agreed Statements on Christology between these Churches have acknowledged a unity of faith in their different expressions.

While Thomas the Apostle may not have been able to articulate the Nicene definition of Christ, the Holy Spirit speaking through him gave us the words to express the Church’s ongoing faith: You are my Lord and my God”


How great is Your immense mercy, O Lover of Mankind! You endured being struck by the law-transgressors, being touched by an Apostle, and being examined by the impious. How were You made man? How were You crucified, O You, the only sinless One? Teach us to cry out to You with Thomas, “My Lord and my God, glory to You!” (Apostikhon of Vespers
 
THERE ARE A NUMBER of sacred images popular in the West which are considered inappropriate or uncanonical in the East. This means that their depictions are actually misrepresentations of the one they represent. The poplar depiction of the Holy Trinity as an older man, a younger man and a dove is one such inappropriate image. The reason this image, copied in many 19th century icons, is considered uncanonical is because God the Father never became a man and the Holy Spirit never became a bird! Mixing these symbolic representations with the canonical and true depiction of the Word of God incarnate as Jesus is confusing at best.

Another uncanonical representation often presented as an icon shows the risen Christ emerging from the tomb, often carrying a banner or standard. This is considered inappropriate because no one actually saw Christ rise from the dead. The Gospels do not present us with any narrative of Jesus’ resurrection. They simply speak of the apostles and the myrrh-bearers hearing the angelic proclamation that Jesus had risen. This is why canonical Byzantine iconography depicts either the empty tomb or the symbolic representation of Christ leading mankind to Paradise.

The Tomb in the Scriptures

St Matthew’s Gospel tells us that the Lord Jesus was buried in a tomb belonging to Joseph of Arimathea: “Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus. This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him. When Joseph had taken the body, he wrapped it in a clean linen cloth and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed” (Matthew 27:57-60). We learn from Mark 15:43 that this Joseph was not only well-to-do, but also a leading Jew, a member of the Sanhedrin. John adds that he was a disciple of Jesus, “but secretly, for fear of the Jews” (John 19:38).

The first-century Jewish historian Josephus wrote that the requirement to bury the dead before sunset was so important that even executed criminals would be buried, if only temporarily, while the Roman practice was that their bodies would be left exposed to the elements.

John also tells us that Joseph’s tomb was near the place where Jesus was crucified, and therefore outside the city of Jerusalem. “Now in the place where He was crucified there was a garden, and in the garden a new tomb in which no one had yet been laid. So there they laid Jesus, because of the Jews’ Preparation Day, for the tomb was nearby” (John 19:41, 42). At the time, most Jews in the area were still buried in caves hollowed out for the purpose or dug out of the nearby rock.

According to John, Joseph was accompanied by the Pharisee Nicodemus, a member of the ruling class. “And Nicodemus, who at first came to Jesus by night, also came, bringing a mixture of myrrh and aloes, about a hundred pounds. Then they took the body of Jesus, and bound it in strips of linen with the spices, as the custom of the Jews is to bury” (John 19:39, 40).

The Tomb of Jesus Today

The burial place of the Lord was not adorned outwardly in any way, but its location was firmly fixed in the hearts of believers. It became such a place of devotion that the Roman Emperor Hadrian had a temple built to the goddess Venus over the spot to affirm the superiority of the Roman state religion. According to the fourth-century historian Eusebius, “Certain impious and godless persons had thought to remove this sacred cave entirely from the eyes of men, supposing in their folly that thus they should be able effectually to obscure the truth. Accordingly, they brought a quantity of earth from a distance with much labor, and covered the entire spot; then, having raised this to a moderate height, they paved it with stone, concealing the holy cave beneath this massive mound. Then, as though their purpose had been effectually accomplished, they prepare on this foundation a truly dreadful sepulcher of souls, by building a gloomy shrine of lifeless idols to the impure spirit whom they call Venus, and offering detestable oblations therein on profane and accursed altars. For they supposed that their object could not otherwise be fully attained, than by thus burying the sacred cave beneath these foul pollutions” (Life of Constantine, III, XXVI).

Under Constantine, Christianity was freed from persecution and, later, obtained a protected status. Constantine had the temple to Venus destroyed and replaced it with a church in ad 335. Its dedication is celebrated in our liturgy on September 13 each year. Known in the West as the Holy Sepulchre, its authentic name is the Anastasis, the Church of the Resurrection.

This church was enlarged, damaged, repaired and destroyed again several times during the following centuries. The three main components – the basilica, the chapel of the crucifixion at Golgotha and the tomb – were enclosed in the single structure we have today.

The tomb itself was a cavern “hewn out of the rock,” as we read in Matthew 27:59. Constantine’s builders isolated the tomb by removing the rockface around it. It was enclosed in a rotunda in the year 380. In 2016 restoration work began on the tomb-chapel. Marble cladding which protected the shelf or burial bed on which the Lord’s body had been laid, was removed, exposing the original limestone shelf. After some 60 hours of studying and documenting the site, archeologists replaced the cladding, reasonably certain that this was indeed the burial place of Jesus.

The Tomb Is Empty!

While archeologists can testify to the antiquity of the tomb, only faith can assent to the Gospels’ essential affirmation: the tomb is empty, Christ is risen! This was the heart of the Gospel message of Christ to the world. Perhaps the first recorded proclamation of the resurrection is that of St Peter told in the Acts of the Apostles: “Him, being delivered by the determined purpose and foreknowledge of God, you have taken by lawless hands, have crucified, and put to death; whom God raised up, having loosed the pains of death, because it was not possible that He should be held by it. … Therefore, let all the house of Israel know assuredly that God has made this Jesus, whom you crucified, both Lord and Christ” (Acts 2:23, 24,36).

In the Byzantine Churches of the Mediterranean, both Catholic and Orthodox, it is customary to display the emptiness of the tomb and the powerlessness of death by means of the Red Eggs, blessed at the end of the Paschal Liturgy. Participants exchange the Paschal greeting (Christ is risen! – Indeed, He is risen!”), cracking each other’s eggs. The broken shell, died red in remembrance of the blood of Christ, becomes an image of the empty tomb, powerless to contain the One who was confined in it. As we sing in the resurrection troparion on many Sundays, “Death is despoiled. Christ God is risen, bestowing on the world great mercy!”
 
THERE ARE TWO ICONS put forth for veneration this Sunday in those Byzantine churches which follow the Gregorian calendar. Because it is March 25, we are celebrating the Great Feast of the Annunciation. Because it is Palm Sunday, we are commemorating Christ’s entry into Jerusalem a few days before His passion.

Both of these occasions are among our Church’s greatest feasts, each pointing to a different moment in the life of Christ. On the Annunciation we reflect on the conception of the Word of God as a man in the womb of the Theotokos. On Palm Sunday we join in welcoming Him as the One who comes in the name of the Lord, the Savior. These seem to be very different aspects of the mystery of Christ; on both occasions, however, He was glorified with the same title, Son of David.

Why “Son of David”?

David, the son of Jesse, was the second king of the united kingdom of Israel, reigning at c. 1000 bc. The Old Testament describes his era as the golden age of Israel. Variant versions of his life are found in 1 and 2 Samuel, 1 Chronicles and the Book of Ruth. As king, David conquered Jerusalem and established it as his capital, bringing the Ark of the Covenant to the city. David wished to build a temple there to house the Ark, but the prophet Nathan related to him a message he had received from God: “When your days are fulfilled and you rest with your fathers, I will set up your seed after you, who will come from your body, and I will establish his kingdom. He shall build a house for My name, and I will establish the throne of his kingdom forever. I will be his Father, and he shall be My son” (2 Samuel 7:12-14).

David’s son Solomon did, indeed, succeed his father as king and built the first temple in Jerusalem, fulfilling the first part of the prophecy. After Solomon’s death, his son Rehoboam became king, but he could not hold the nation together. The northern tribes broke away and formed their own kingdom and so the second part of the prophecy – “I will establish the throne of his kingdom forever” – was not fulfilled in him.

When the independence of these kingdoms was threatened, the prophets foretold that a “son of David” would establish a lasting kingdom. As Isaiah foretold repeatedly:
- “Of the increase of His government and peace there will be no end, upon the throne of David and over His kingdom, to order it and establish it with judgment and justice from that time forward, even forever. The zeal of the Lord of hosts will perform this”;
- “There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots”;
and
- “In mercy the throne will be established; and One will sit on it in truth, in the tabernacle of David, judging and seeking justice and hastening righteousness” (Isaiah 9:7, 11:1, and 16:5).

Similarly, the prophet Jeremiah foretold: “‘Behold, the days are coming,’ says the Lord, ‘that I will raise to David a Branch of righteousness; a King shall reign and prosper, and execute judgment and righteousness in the earth” (Jeremiah 23:5). These and similar prophecies gave rise to the belief among many Jews that the Messiah would be, in fact, of David’s lineage.

Jesus as Son of David

By the first century ad, it was commonly taught that the Messiah would be this “son of David” and, therefore, from Bethlehem. As we read in John’s Gospel, some who heard Jesus speak “…said ‘Truly this is the Prophet.’ Others said, ‘This is the Messiah.’ But some said, ‘Will the Christ come out of Galilee? Has not the Scripture said that the Christ comes from the seed of David and from the town of Bethlehem, where David was?’ So, there was a division among the people because of Him” (John 7:40-43).

In their teaching about Jesus, the Gospels all present Him as the Son of David. Matthew’s Gospel begins with the genealogy of Jesus which opens with these words: “The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham” (Matthew 1:1).

When the magi came seeking the One whose birth they had read of in the stars, they were sent to Bethlehem as the prophet Micah had foretold, “‘But you, Bethlehem, in the land of Judah, are not the least among the rulers of Judah; for out of you shall come a Ruler who will shepherd My people Israel” (Matthew 2:6). The Ruler to come out of Bethlehem was presumed to be the Son of David.

The greatest witness to Jesus’ role as Son of David is the Archangel Gabriel. In the Gospel story of the Annunciation, Gabriel says of Jesus that “…the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end” (Luke 1:32. 33). The Lord Jesus is clearly depicted here as fulfilling the words of the prophets.

Throughout His ministry people referred to Jesus as the Son of David. The most graphic representation of their belief came when Jesus was escorted into Jerusalem as a king while people cried out “Hosanna to the Son of David! ‘Blessed is He who comes in the name of the Lord!’ Hosanna in the highest!” (Matthew 21:9). Thus. the proclamation which the angel made at Jesus’ conception is repeated by His people as He approached His passion.

The final allusion to the Lord Jesus as Son of David is found in the Book of Revelation, the last New Testament book, which speaks of the Lord’s return in glory. In one of the author John’s last visions, Christ proclaims, “I am the Alpha and the Omega, the Beginning and the End, the First and the Last… I am the Root and the Offspring of David” (Revelations 22: 13, 16). Christ is not only the descendant of David, but his Creator (root) as well: a claim that only the eternal Word of God incarnate could make.

Fully Us, Fully Other

In many societies, it is customary to take one’s paternal name as part of one’s own. This expresses a person’s roots in a particular family or clan. If a person’s ancestor was of some repute, he would emphasize the connection by laying claim to his name in particular. It is in this sense that an angel addresses St Joseph as son of David (see Matthew 1:20). Calling the Lord Jesus “son of David” says that He is a part of human history in this particular family.

The Gospels of Matthew and Luke both include genealogies which expressly connect Jesus to Abraham (Mt) and Adam (Lk) as well as David. Emphasizing these human connections, the Gospels indicate that the Lord Jesus is truly one of us, fully man, in order to transform us, as later theology would express it: “Today is the announcement of joy, today is the virginal festivity, today Heaven is joined to earth, Adam is renewed and Eve released from sorrow; the dwelling-place, our own essence, has become God’s temple because a portion of it has been deified!” (Vespers for the Annunciation)

The Messianic title “Son of David” also points to Christ’s role as our Creator and Redeemer. As Messiah, the Son of David is unique, completely different from His creation. In this sense, calling Jesus Son of David emphasizes how different Jesus is from us. The Son of David is like no other. Thus on Palm Sunday we sing, “He who sits upon the throne of the Cherubim, for our sake sits upon a foal. Coming to His voluntary Passion, today He hears the children cry, Hosanna!, while the crowd replies, "O Son of David, make haste to save those whom You have created, blessed Jesus, since You have come for this reason: that we may know Your glory!"
 
IF YOU HAVE EVER BEEN A PARTY to an important contract, such as a real estate transfer, whether you know it or not, you have entered into a covenant – a formal, solemn and binding agreement between parties concerning serious matters, such as borders, property, finances, or ways of life. A covenant establishes a bond between the parties – whether nations or individuals – which goes beyond the specifics agreed upon. A covenant implies a relationship of trust in other areas of life between the parties as well.

Covenants such as these are called bilateral, because they are between two equal parties – two nations, two companies or two individuals – who agree on the terms of their relationship. The Scriptures speak often of covenants between God and individuals, the people of Israel, or the entire human race. These covenants are not bilateral, but unilateral. They are not mutual agreements between equal parties, but unsought gifts of God to man. As Pope Benedict XVI described it, “The covenant then is not a pact built on reciprocity, but rather a gift, a creative act of God's love” ("The New Covenant: A Theology of Covenant in the New Testament").

It is God who determined the terms of the bond which He offers to the recipients of His covenants. This is not “unfair,” because what God offers is so far above and beyond what the other party can contribute. God gains nothing by making a covenant with man; man has everything to gain by keeping the terms which God has established.

The Covenant with Adam (Genesis 1:27-2:3) – The Jews understood creation itself to be a covenant with mankind. God’s part was to create our first ancestors in His image and likeness, and give them “dominion over … every living thing that moves on the earth” (v.28) with “every herb … and every tree …for food” (v.29), except for “the fruit of the tree which is in the midst of the garden” (Genesis 3:3). Man’s part was to “Be fruitful and multiply; fill the earth and subdue it” (Genesis 1:28): to replenish and cultivate, or put in order, the creation God had given.

The Genesis story concludes as follows: “Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made” (Genesis 2:3). The Jews considered keeping the Sabbath as the sign which would remind them of God’s covenant with Adam.

The Covenant with Noah (Genesis 9:9-15) –After the flood waters receded, God made another covenant with mankind through Noah, promising to keep creation from being destroyed: “Behold, I establish My covenant with you … never again shall there be a flood to destroy the earth.” In addition to the herbs and fruit of the trees, God now provided that “Every moving thing that lives shall be food for you” (Genesis 9:3). But man was not to eat “flesh with its blood” (blood was the stuff of sacrifice – it was an offering for God, not for man to consume). Man’s part in the covenant was, again, to “Be fruitful and multiply, and fill the earth” (Genesis 9:2).

Here, too, the covenant had a sign: God says, “I set My rainbow in the cloud, and it shall be for the sign of the covenant between Me and the earth. … and I will look on it to remember the everlasting covenant between God and every living creature of all flesh that is on the earth” (Genesis 9:13-16). Unlike the covenant in Eden, this sign of the covenant was to remind God, rather than man, of what he had promised.

The Covenant with Abram – Gen 12 – The next covenant was with Noah’s descendant Abram, whose name God changed to Abraham. “Behold, My covenant is with you, and you shall be a father of many nations. … And I will establish My covenant between Me and you and your descendants after you in their generations, for an everlasting covenant, Also, I give to you and your descendants … all the land of Canaan, as an everlasting possession” (Genesis 17:4-9).

While the earlier covenants were between God and all mankind through Adam and Noah, the covenant with Abram/Abraham was with him and his descendants. Their part was to observe the sign of the covenant, circumcision, which would identify them as being of Abram’s tribe, heirs of God’s promise. “This is My covenant which you shall keep, … Every male child among you shall be circumcised … My covenant shall be in your flesh for an everlasting covenant” (Genesis 17:10, 11, 13).

The Covenant with Moses (Exodus 19:3-9) – The promise that Abraham’s descendants would inherit the land of Canaan was fulfilled through Moses. God promised, “Now therefore, if you will indeed obey My voice and keep My covenant, … you shall be to Me a kingdom of priests and a holy nation.’ (Exodus 19:5)

The people’s part of the covenant was to keep the Ten Commandments and the other precepts God had given them. These precepts were written for posterity and animals were sacrificed to seal the covenant. Moses “…And Moses took the blood, sprinkled it on the people, and said, “This is the blood of the covenant which the Lord has made with you” (Exodus 24:7, 8).

The sign of this covenant was the observance of the three pilgrimage feasts: Pesach (Passover), Shavuot (Pentecost), and Sukkot (Booths): “Three times in the year all your men shall appear before the Lord, the Lord God of Israel” (Exodus 34:23).

The Covenant with David (2 Samuel 7:12-16) – When David was securely established as the Israelite king, he received this promise from God: “The Lord declares to you that the Lord will make you a house [descendants]. When your days are fulfilled, and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He it is who shall build a house for my name.” This offspring was Solomon, who erected the first temple in Jerusalem.

But then the promise continues and expands: “I will establish the throne of his kingdom forever” (verse 13), and “Your house and your kingdom will endure forever before me” (verse 16). What began as a promise concerning Solomon, turns into something greater—the promise of an everlasting kingdom. Another Son of David would rule forever and build a lasting House.

This Covenant is unconditional because God does not place any conditions of obedience upon its fulfillment. The promise made rests solely on God’s faithfulness and does not depend at all on David or Israel’s obedience.

The New Covenant – In the Epistle to the Hebrews Jesus is called the “Mediator of the new covenant” (Hebrews 9:15). In this covenant, prophesied by Jeremiah (see Jeremiah 31:31), Jesus renews many aspects of the Old Covenants described above. As God rested on the seventh day from His work of creation, so Jesus rested on the “Great Sabbath,” from His work of redemption. Animal blood was not to be consumed in the days of Noah because it was an offering to God, but the “blood of the new covenant, which is shed for many for the remission of sins” (Matthew 26:28) is to be consumed in the Eucharist. While Israel under Moses was to be “a kingdom of priests and a holy nation,’ all the baptized are “a chosen generation, a royal priesthood, a holy nation, His own special people” (1 Peter 2:9). Gabriel told Mary at the Annunciation, that Jesus “will be great, and will be called the Son of the Highest; and the Lord God will give Him the throne of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end” (Luke 1:31). The New Covenant fulfills all the promises of the earlier Covenants.

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