Crossing through the Desert

The Agony in the Garden, Sandro Botticelli

The Agony in the Garden, Sandro Botticelli

EX 3:1-8a; 13-15; PS 103: 1-2, 3-4, 6-7, 8, 11; 1 COR 10:1-6, 10-12; LK 13:1-9

In these middle Sundays of Lent, the Gospel readings call us to conversion, and the Old Testament readings give us a brief history of conversion in the Old Testament. This Sunday they give a dense meditation on the passage through suffering.

In the Gospel, “Some people told Jesus about the Galileans whose blood Pilate had mingled with the blood of their sacrifices.” All year, we are in Luke’s Gospel; here, in chapter 13, we are after 9:51, the pivot point, when “Jesus steadfastly set His face to go to Jerusalem.” Luke’s Gospel, like Lent, is the journey to the Cross.

And some tell him about what horrible things Pilate does to people.

Jesus’s response is twofold. On the one hand, he says that having horrible things happen to you is not necessarily a bad thing. “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans? By no means!”

And yet he has already changed the subject, from the suffering they endure in their bodies to the state of their souls. The questioners say, “oh, they suffered!” Jesus says, “they are not sinners.”

And so the second thing he says – twice, after two parallel stories – is “if you do not repent, you will all perish as they did!” On the one hand, he says, don’t worry about the suffering. Suffering is not evil, sin is evil, and suffering – such as the suffering inflicted by the evil man Pilate – does not prove that you are evil. On the other hand, suffering is the destiny of evil people.

He underlines this second point with the story of the fig tree: it is given a few chances, but finally, if it does not bear fruit – the fruit of repentance – it will be cut down.


There are two kinds of punishment. There is vengeance, an expression of hatred. But there is also correction, or discipline, which is an expression of love. Correction often makes us suffer; often it is precisely through suffering that we correct the ones we love, as when we punish our children. But that suffering is a tool.

God never hates, he is never purely vengeful. To the contrary, the only suffering that does not correct is the suffering of Hell. But that suffering is self-imposed: if we refuse to embrace the good, we end up without it. Suffering in this life is a tool of love, meant to save us from the meaningless suffering of eternal emptiness.


Our Old Testament reading, from Exodus, and our Epistle, from First Corinthians, are both about Moses in the desert. The desert is the place of suffering, the epitome of Lent.

St. Paul tells us “our ancestors were all under the cloud and all passed through the sea.” They were saved in a fearful way. The cloud (which led them through the desert) did not feel like enlightenment. The sea (which parted to let them escape the Egyptians) was terrifying – it saved them because it destroyed what would hurt them, the Egyptians. But God saved them through those fearful ways.

He provided for them in the desert, with “spiritual food” and “spiritual drink.” It was precisely in lack that they discovered God’s sufficiency. The suffering of the desert was not a bad thing. It was a place to discover God.

“Yet God was not pleased with most of them,” and so “they were struck down in the desert.” We have to use that suffering well. Going out into the desert, we have to find God. If instead we make it a place of grumbling, the corrective suffering of love turns to the empty suffering of Hell.

All of this, says St. Paul, a sign of our Baptism. We are plunged into the water. The Greek word for Baptism means the water goes over our heads, we are submerged. But if we find God, that drowning is a place of union.


In Exodus, Moses finds God in the desert. “Leading the flock across the desert, he came to Horeb, the mountain of God.” Horeb itself is a Hebrew word for “desolation,” in the midst of Sinai, which means “glaring,” as in, glaring sun on glaring sand and rock. It is in the desert that he meets God.

God is in a bush with “fire flaming” – the doubling is an emphasis. God is fire – but not fire that destroys. God has “heard their cry of complaint,” their “suffering,” their “affliction.” He has not abandoned them in the suffering. It is in their suffering, in the desert of Egypt, that they learn to turn to him.

And there Moses discovers God as I AM, as the only thing that is fully real. But we have to go to the desert, we have to pass through the suffering of Lent, to find him.

How is God purifying your sight through suffering?


One Comment

  1. Lovely and salutary, the servant who is surely the Son of Man as well as the Son of God asks for more time to work on the tree, representing humanity but we are there individually, in the story terms, he asks for mercy. True it will not go on indefinitely, but he will be merciful. In other S.S.’s mercy is neigh endless, 70 x 70. These limits in the story are a reference to human limits ie, our limits in receiving not the limits of the giver.
    It is like the Father’s Creative love, coming from his will is not based on the qualities of the Beloved, since they do not exist save in his Divine Mind. But that is no accident, God is not conditioned by anything and that is how he wants us to act, by following His Will. Quite a mystery, since He does not coerce us and yet influences us without our loss of free will. That is perhaps why He came among us as the Son of Man which emphasises his humanity, thus showing us that. we can do it with His power. IF WE ONLY ASK FOR IT. He. Experiences everything, temptation and suffering as we do, we shy away from this truth, and run to the Son of God, because that takes away our excuses, a human being cannot do that! Not so, I did it, and I will help you JUST ASK, JUST KNOCK, JUST SEEK ME AND YOU WILL FIND ME. I am the sea of love in which you swim, my fish. No sea and you die.
    Thanks for listening.

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