Introduction
Beginning on the evening of Palm Sunday and continuing through the evening of Holy Tuesday, the Orthodox Church observes a special service known as the Service of the Bridegroom.
Each evening service is the Matins or Orthros service of the following day (e.g. the service held on Sunday evening is the Orthros service for Holy Monday). The name of the service is from the figure of the Bridegroom in the parable of the Ten Virgins found in Matthew 25:1-13.
Background
The first part of Holy Week presents us with an array of themes based chiefly on the last days of Jesus’ earthly life. The story of the Passion, as told and recorded by the Evangelists, is preceded by a series of incidents located in Jerusalem and a collection of parables, sayings, and discourses centered on Jesus’ divine sonship, the kingdom of God, the Parousia, and Jesus’ castigation of the hypocrisy and dark motives of the religious leaders.
The observances of the first three days of Great Week are rooted in these incidents and sayings. The three days constitute a single liturgical unit. They have the same cycle and system of daily prayer.
The Scripture lessons, hymns, commemorations, and ceremonials that make up the festal elements in the respective services of the cycle highlight significant aspects of salvation history, by calling to mind the events that anticipated the Passion and by proclaiming the inevitability and significance of the Parousia.
The Orthros of each of these days is called the Service of the Bridegroom (Akolouthia tou Nimfiou). The name comes from the central figure in the well-known parable of the ten virgins (Matthew 25:1-13).
The title Bridegroom suggests the intimacy of love. It is not without significance that the kingdom of God is compared to a bridal feast and a bridal chamber. The Christ of the Passion is the divine Bridegroom of the Church. The imagery connotes the final union of the Lover and the beloved.
The title Bridegroom also suggests the Parousia. In the patristic tradition, the aforementioned parable is related to the Second Coming; and is associated with the need for spiritual vigilance and preparedness, by which we are enabled to keep the divine commandments and receive the blessings of the age to come.
The troparion “Behold the Bridegroom comes in the middle of the night…”, which is sung at the beginning of the Orthros of Great Monday, Tuesday, and Wednesday, relates the worshiping community to that essential expectation: watching and waiting for the Lord, who will come again to judge the living and the dead.
Holy Monday
On Holy Monday we commemorate Joseph the Patriarch, the beloved son of Jacob. A major figure of the Old Testament, Joseph’s story is told in the final section of the Book of Genesis (chs. 37-50).
Because of his exceptional qualities and remarkable life, our patristic and liturgical tradition portrays Joseph as tipos Christou, i.e., as a prototype, prefigurement, or image of Christ. The story of Joseph illustrates the mystery of God’s providence, promise, and redemption. Innocent, chaste, and righteous, his life bears witness to the power of God’s love and promise.
The lesson to be learned from Joseph’s life, as it bears upon the ultimate redemption wrought by the death and resurrection of Christ, is summed up in the words he addressed to his brothers who had previously betrayed him, “’Fear not … As for you, you meant evil against me; but God meant it for good, to bring about that many people should be kept alive, as they are today.
So do not fear; I will provide for you and your little ones.’ Thus he reassured them and comforted them” (Genesis 50:19-21). The commemoration of the noble, blessed and saintly Joseph reminds us that in the great events of the Old Testament, the Church recognizes the realities of the New Testament.
Also, on Great and Holy Monday the Church commemorates the event of the cursing of the fig tree (Matthew 21:18-20). In the Gospel narrative, this event is said to have occurred on the morrow of Jesus’ triumphant entry into Jerusalem (Matthew 21:18 and Mark 11:12).
For this reason, it found its way into the liturgy of Great Monday. The episode is also quite relevant to Great Week. Together with the event of the cleansing of the Temple, this episode is another manifestation of Jesus’ divine power and authority and a revelation as well of God’s judgment upon the faithlessness of the Jewish religious classes.
The fig tree is symbolic of Israel become barren by her failure to recognize and receive Christ and His teachings. The cursing of the fig tree is a parable in action, a symbolic gesture. Its meaning should not be lost on anyone in any generation. Christ’s judgment on the faithless, unbelieving, unrepentant, and unloving will be certain and decisive on the Last Day.
This episode makes it clear that nominal Christianity is not only inadequate, but is also despicable and unworthy of God’s kingdom. Genuine Christian faith is dynamic and fruitful. It permeates one’s whole being and causes a change. Living, true and unadulterated faith makes the Christian conscious of the fact that he is already a citizen of heaven.
Therefore, his way of thinking, feeling, acting, and being must reflect this reality. Those who belong to Christ ought to live and walk in the Spirit, and the Spirit will bear fruit in them: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control (Galatians 5:22-25).
Source: Greek Orthodox Archdiocese of America
