Truly this was the Son of God!

 

 Now from the sixth hour until the ninth hour there was darkness over all the land.  And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?"  Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!"  Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink.  The rest said, "Let Him alone; let us see if Elijah will come to save Him."  

 

And Jesus cried out again with a loud voice, and yielded up His spirit.  Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many.  So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!"

- Matthew 27:45-54 

 

Yesterday we read that as Jesus and the soldiers of the garrison came out, they found a man of Cyrene, Simon by name.  Him they compelled to bear His cross.  And when they had come to a place called Golgotha, that is to say, Place of the Skull, they gave Him sour wine mingled with gall to drink.  But when He had tasted it, He would not drink.  Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet:  "They divided My garments among them, / And for My clothing they cast lots."  Sitting down, they kept watch over Him there.  And they put up over His head the accusation written against Him:  THIS IS JESUS THE KING OF THE JEWS.  Then two robbers were crucified with Him, one of the right and another on the left.  And those who passed by blasphemed Him, wagging their heads, and saying, "You who destroy the temple and build it in three days, save Yourself!  If You are the Son of God, come down from the cross."  Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save.  If He is the King of Israel, let Him now come down from the cross, and we will believe Him.  He trusted in God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God.'"  Even the robbers who were crucified with Him reviled Him with the same thing. 

 

  Now from the sixth hour until the ninth hour there was darkness over all the land.  See the prophecies of Zechariah 14:5-7 and Amos 8:9.

 

And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?"  Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!"  Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink.  The rest said, "Let Him alone; let us see if Elijah will come to save Him."   It's important to know that Jesus is praying on the Cross.  These are the words that begin Psalm 22, a psalm which gives even the details of the Crucifixion.   As my study Bible notes, if this beginning of the psalm is taken alone without the rest of it, this cry of "Why have You forsaken Me?" could be misinterpreted as a cry of despair.  Because Jesus took on our nature, my study Bible explains, He experiences our alienation from God in His humanity, knowing our suffering and distress, yet He does not despair.  He speaks these words in the name of humanity, completely identifying with us in our condition, for in His divinity, He is never forsaken by the Father.  

 

 And Jesus cried out again with a loud voice, and yielded up His spirit.  My study Bible comments that Christ's death was voluntary until the very end, for even on the Cross, His life could not be taken from Him against His will.  Christ accepts death on the Cross neither to receive the Father's punishment on our behalf, nor to satisfy the Father's need for blood-justice (as if God would demand such things), but in order to enter death as the divine Son of God, thus enabling Him to destroy this last enemy, which is death itself (1 Corinthians 15:20-28).  

 

 Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, . . .  The veil that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and humanity.  Christ's death opens the way into the presence of God for all people, giving people access to that which is most holy of all, which is God Himself, my study Bible says.  In many Orthodox churches, there is a curtain between the altar and the nave which is drawn open during liturgical services in order to emphasize this communion with God, which was at one time sealed off from humanity, but is now available to all who approach in faith.  Additionally, Fr. Stephen De Young has said (in accordance with St. Chrysostom) that this tearing of the veil was in fact symbolic of judgment, revealing the Most Holy Place (where only the high priest could go and only on the Day of Atonement) to be empty.  In this Second Temple, it is now devoid of the presence of God and the Ark of the Covenant, no longer containing the glory of God under the high priest who in fact has condemned Jesus and agitated for His Crucifixion.  

 

 . . . and coming out of the graves after His resurrection, they went into the holy city and appeared to many.  My study Bible comments that the completeness of the salvation won by Christ is signified in the resurrection of the saints from the Old Testament.  This guarantees the promise which was given to Ezekiel that God can and will one day open the graves of all humankind (Ezekiel 37:1-14).  The saints entering the holy city is an icon of resurrected humanity entering the heavenly Jerusalem (Hebrews 11:10, 12:22-23; Revelation 21:2-22:5).

 

 So when the centurion and those with him, who were guarding Jesus, saw the earthquake and the things that had happened, they feared greatly, saying, "Truly this was the Son of God!"  The centurion is a Gentile; according to my study Bible, he realizes that Jesus has dominion over nature, and therefore acknowledges Him as the Son of God.  In Church Tradition, he is known as St. Longinus. 

 

 In today's reading, we read of the "powers of heaven" being "shaken."  When Jesus gives His prophecy concerning "end times" (Matthew 24), He says, "Immediately after the tribulation of those days the sun will be darkened, and the moon will not give its light; the stars will fall from heaven, and the powers of the heavens will be shaken" (Matthew 24:29).  In addition to the prophecies of Zechariah and Amos cited above, we can look at these events reported at the time of Jesus' death and understand that there is a tremendous "shaking up" indeed happening here.  There is darkness at noon until approximately 3:00 in the afternoon (the sixth hour until the ninth hour).  When Jesus cried out with a loud voice and yielded up His spirit, "the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split, and the graves were opened; and many bodies of the saints who had fallen asleep were raised; and coming out of the graves after His resurrection, they went into the holy city and appeared to many."  All of these actions echo the apocalyptic nature of the end times prophecy given by Jesus; they make it clear that there are layers to the reality that we know, and Christ Himself is somehow active and evident in all of them.  So much so, that all is shaken up (quite literally in terms of the earthquake).  This can be understood in various ways, all of which we must take into account, as all may be true at once.  That the veil in the temple was torn in two is the subject of discussion among many Church Fathers, but again, all may be understood as possible at once.  That Christ opened up mysteries in faith to His followers is something He Himself has testified to (Matthew 13:31).  St. Ephraim the Syrian, in addition to agreement with other opinions noted above, also gives an additional poetic understanding of the tearing of the veil, in that it is similar to a person tearing their clothes, and in that sense an expression of grief.  Clearly we might see it as the temple itself expressing grief that its glory had gone, its joy in the form of Christ the Lord, and indicating a change from the old covenant to the new. That the graves were opened; and many bodies of the saints who had fallen asleep were raised" seems to tell us about Christ's entering into the place of the dead and bringing life.  Most interestingly St. Matthew writes of their coming out of the graves after His resurrection, and entering the holy city (Jerusalem) and appearing to many, thus giving us a picture of the resurrection as manifest to many in the city.  We see many layers of reality being manifest at once here:  that Christ is both Lord and Judge (including of the temple), that He is the resurrection and the life (John 11:25), even that His body is the true temple (John 2:19).  What we should understand is that in all of these dimensions, Christ spans the reality of existence.  That is, as human He is within time, but as divine He is not limited by time; the same is true of space.  The reality of the Kingdom of heaven, as He has said spans all of these varied dimensions of existence, of reality, and yet it, too, is within us (Luke 17:21).   What that boils down to is simply that each of these things can be true at once, because we are speaking of Jesus Christ, and all of these things can be taken together, even as signs of "end times," yet belonging to things to come, and manifest as echoes and repetitions of one another at that time, and even in our own time, if we look carefully.  For, since His death, we are living in the time of the end as we await His return.  He remains for us the way, the truth, and the life -- and the way to the Father (John 14:6).  We must understand the salvific power of His Person and His identity as both fully God and fully human, bringing divinity to all things He experienced as a human being, even death, and transfiguring and healing all for us, so that we may follow Him.  

 

 

 

 

THIS IS JESUS THE KING OF THE JEWS

 

 Now as they came out, they found a man of Cyrene, Simon by name.  Him they compelled to bear His cross.  And when they had come to a place called Golgotha, that is to say, Place of the Skull, they gave Him sour wine mingled with gall to drink.  But when He had tasted it, He would not drink.  Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet:

"They divided My garments among them,

And for My clothing they cast lots."

Sitting down, they kept watch over Him there.  And they put up over His head the accusation written against Him:

THIS IS JESUS THE KING OF THE JEWS.

Then two robbers were crucified with Him, one of the right and another on the left.  And those who passed by blasphemed Him, wagging their heads, and saying, "You who destroy the temple and build it in three days, save Yourself!  If You are the Son of God, come down from the cross."  Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save.  If He is the King of Israel, let Him now come down from the cross, and we will believe Him.  He trusted in God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God.'"  Even the robbers who were crucified with Him reviled Him with the same thing. 

 

- Matthew 27:32-44 

 

Yesterday we read that when Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just Person.  You see to it."  And all the people answered and said, "His blood be on us and on our children."  Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.  Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him.  And they stripped Him and put a scarlet robe on Him.  When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand.  And they bowed the knee before Him and mocked Him, saying, "Hail, King of the Jews!"  Then they spat on Him, and took the reed and struck Him on the head.  And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.

 

Now as they came out, they found a man of Cyrene, Simon by name.  Him they compelled to bear His cross.  And when they had come to a place called Golgotha, that is to say, Place of the Skull, they gave Him sour wine mingled with gall to drink.  But when He had tasted it, He would not drink.  Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet: "They divided My garments among them, / And for My clothing they cast lots."  Sitting down, they kept watch over Him there.  And they put up over His head the accusation written against Him:  THIS IS JESUS THE KING OF THE JEWS.  Then two robbers were crucified with Him, one of the right and another on the left.  And those who passed by blasphemed Him, wagging their heads, and saying, "You who destroy the temple and build it in three days, save Yourself!  If You are the Son of God, come down from the cross."  Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save.  If He is the King of Israel, let Him now come down from the cross, and we will believe Him.  He trusted in God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God.'"  Even the robbers who were crucified with Him reviled Him with the same thing.  My study Bible comments on today's passage that Jesus accepts mockery and endures the weakness of our body in His own to take upon Himself our sufferings.  This He accomplishes, it says, by uniting His divine nature to our human nature.  His humanity is truly our humanity.  Although He has no sin, He was made to be sin for us, that through His flesh He might condemn sin itself (Romans 8:3; 2 Corinthians 5:21; Hebrews 2:9).  Here St. Matthew teaches us about the two robbers who were crucified with Him:  my study Bible points out that although one would later repent (Luke 23:39-43), at first both criminals mock Jesus.  

It seems almost impossible in a world such as we moderns inhabit in the West to consider what it means that God Himself came into earthly life in human form, and was subjected not only to that diminution in stature, but even to the scourging, mocking, beating, and finally humiliation on the Cross that we read about in today's reading.  Even His clothes are taken from Him, stakes in a game of chance. Thinking solely of the pain that Christ endured -- for crucifixion was the most torturous of punishments in the Roman system, reserved for the worst criminals -- it should have been unthinkable for One so exalted to endure such treatment.  In the ancient world the emperors ruled; there was a great sense of hierarchy.  Even today we still have kings and queens and dignitaries, Presidents and Prime Ministers, those whom we consider to be privileged and important in particular ways.  This is not limited to formal society but certainly exists as well in criminal hierarchies.  But where would we find One like Christ who was willing to be humiliated and suffering, subject to the most abject shame before all including His disciples and His mother?  No, our story is unique and remains so, despite the fact that many of us -- so used to the promises and even entitlements of democracy and values of equality -- are subject to constant demands and complaints about lack of privilege.  How is Christ even comprehensible -- in an ancient world, or even today's world?  This is the powerful story that is "a stumbling block to Jews and foolishness to Greeks" and still remains so, no matter which political theory one may espouse or hear or find in a social order in this world.  This is not simply a Man who suffers for others, who suffers for us, but God who has subjected Himself to this suffering in order to bring His divine healing to us and to our world.  Today we worship other idols than in Christ's time; often these are sports stars, or movie stars, or even for some politicians or political activists of many stripes.  And like Barabbas, there are those who murder for social change.  But Christ remains a staggering testimony to love above even the best, for His compassion, condescension, and willingness to suffer so that we might all be freed in the cosmic sense of salvation offered to all, which is the meaning of "for many for the forgiveness of sins" (Matthew 26:28).  The irony is present here in the name of the crime for which He is crucified, for it speaks the truth, and echoes the deeper, grander truth far greater than anyone can estimate on that universal and even cosmic scale.  He is the King who gives all for us, from love that calls us all.

 

 

 

 

Hail, King of the Jews!

 

 When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just Person.  You see to it."  And all the people answered and said, "His blood be on us and on our children."  Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.  

 

Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him.  And they stripped Him and put a scarlet robe on Him.  When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand.  And they bowed the knee before Him and mocked Him, saying, "Hail, King of the Jews!"  Then they spat on Him, and took the reed and struck Him on the head.  And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.

 

- Matthew 27:24-31 

 

On Saturday we read of Christ's trial before Pontius Pilate:  Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you way."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly.  Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.   And at that time they had a notorious prisoner called Barabbas.  Therefore, when they had gathered together, Pilate said to them, "Whom do you want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  

 

 When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just Person.  You see to it."  And all the people answered and said, "His blood be on us and on our children."  Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified.  My study Bible comments on the people's answer here, "His blood be on us and on our children."   It notes that this verse has been used by certain groups to try to justify persecuting Jews, which it calls a grave and terrible sin.  But what was seen by many as a curse is in fact a blessing invoked unwittingly, for the Lord's blood is the source of their redemption.  Moreover, these words are implicitly spoken by anyone who sins.  It quotes from St. John Chrysostom, who says that although these Jews "acted with such madness, so far from confirming a sentence on them or their children, Christ instead received those who repented and counted them worthy of good things beyond number."  My study Bible adds that St. Chrysostom furthermore notes the thousands who were converted in Jerusalem on the Day of Pentecost (Acts 2:41) as evidence of Christ's mercy.  

 

 Then the soldiers of the governor took Jesus into the Praetorium and gathered the whole garrison around Him.  And they stripped Him and put a scarlet robe on Him.  When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand.  And they bowed the knee before Him and mocked Him, saying, "Hail, King of the Jews!"  Then they spat on Him, and took the reed and struck Him on the head.  And when they had mocked Him, they took the robe off Him, put His own clothes on Him, and led Him away to be crucified.  My study Bible notes here that every king is proclaimed by his soldiers.  although the intention here was mockery, it is prophetic that Jesus should be crowned and hailed as King by soldiers of the governor.  (My study Bible also directs us to John 11:49-51, where Caiaphas unwittingly prophesies of Christ's redemptive work.)  The mockery by these soldiers shows that Jesus is the One despised and rejected by people, who bears the iniquity of us all (see Isaiah 53:3-9).  Additionally, my study Bible points out that Jesus is clothed in scarlet, which represents both His royalty and also the sins of humanity which He has taken upon Himself.  

 

As Jesus is led away to be crucified, He goes as one mocked and humiliated.  But even in this, as my study Bible has pointed out, there is truth and meaning -- even if given inadvertently by those who understand nothing but the material world they see in front of them, and cannot understand what they are doing.   The inadvertent truth is powerfully important, because it gives us a metaphor for what is happening here.  Although by all appearances, the devil and evil have won this day, and these forces against Him and their conspirators will put Him to the Cross, and even to human death, defeat is not at hand.  The Cross is rather a victory.  And this is the paradox of Christianity and of Christ.  St. Paul famously writes, "Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of this world? For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom;  but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness,  but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. Because the foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Corinthians 1:20-25).  In the wisdom of traditional understanding, whatever the divinity of Christ touches is healed and redeemed, and so it is and will be, even with this Cross upon which He will be put to death.  For the Cross becomes a victory against death, against opposition to God, a victory for all those who seek to follow Him -- for He, through His union of divinity and humanity, through His Incarnation and all of the experiences He endures, redeems all, transfigures all.  He is the ultimate life-giver and Physician in Himself.  As such, He also transfigures our experiences when we walk with Him, follow Him, listen to Him, obey His commands, and worship and pray.  These glimmers of truth show through even the derision of others, for He is indeed a King as my study Bible points out, He will take on the sins of the world, and through His blood redeem, cleanse, purify all those who come to Him in repentance.  Indeed, the first to be saved will be a thief next to Him on the Cross (Luke 23:42-43).  The next who comes to faith will be one of these soldiers of the garrison who mock Him today (Matthew 27:54).  For it is truly as St. Paul said, that "the foolishness of God is wiser than men, and the weakness of God is stronger than men."  Let us all cling to our faith through all that we see and experience, and remember that with God all things are possible.  For He is truly our redemption and our hope, even as He goes to the Cross and endures the shame and contempt that is set before Him.

 

 

 

 

 

What then shall I do with Jesus who is called Christ?

 

 Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you way."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly. 

 

Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.   And at that time they had a notorious prisoner called Barabbas.  Therefore, when they had gathered together, Pilate said to them, "Whom do you want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  

 

While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  

 

- Matthew 27:11-23 

 

Yesterday we read that, when morning came, following Christ's trial by night, all the chief priests and elders of the people plotted against Jesus to put Him to death.  And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.  Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, "I have sinned by betraying innocent blood."  And they said, "What is that to us?  You see to it!"  Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.  But the chief priests took the silver pieces and said, "It is not lawful to put them into the treasury, because they are the price of blood."  And they consulted together and bought with them the potter's field, to bury strangers in.  Therefore that field has been called the Field of Blood to this day.  Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the value of Him who was priced, whom they the children of Israel priced, and gave them for the potter's field, as the LORD directed me."

 

  Now Jesus stood before the governor.  And the governor asked Him, saying, "Are You the King of the Jews?"  Jesus said to him, "It is as you way."  And while He was being accused by the chief priests and elders, He answered nothing.  Then Pilate said to Him, "Do You not hear how many things they testify against You?"  But He answered him not one word, so that the governor marveled greatly.  My study Bible remarks that the chief priests hide their real charge against Jesus -- the claim of equality with God -- because this would not be persuasive to the governor, Pontius Pilate, to sentence Jesus to death.  So instead they present a charge of treason:  they claim that Jesus called Himself the King of the Jews.  such a crime would carry the death penalty, as it was a challenge to Roman rule.  

 

 Now at the feast the governor was accustomed to releasing to the multitude one prisoner whom they wished.   And at that time they had a notorious prisoner called Barabbas.  Therefore, when they had gathered together, Pilate said to them, "Whom do you want me to release to you?  Barabbas, or Jesus who is called Christ?"  For he knew that they had handed Him over because of envy.  My study Bible comments that Jesus is the true Son of the Father, and yet the name Barabbas means "son of the father."  Ironically, the crowds must choose between one Son of the Father and the other.  By influencing the crowds to choose Barabbas (see verse 20), the chief priests will indicate to which father they belong -- the devil, as Jesus has indicated (John 8:44).

 

 While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."  But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus.  The governor answered and said to them, "Which of the two do you want me to release to you?"  They said, "Barabbas!"  Pilate said to them, "What then shall I do with Jesus who is called Christ?"  They all said to him, "Let Him be crucified!"  My study Bible comments that three times Pilate attempts to release Jesus but the religious leaders incite the people to demand that Jesus be put to death (this is made more explicit in St. Luke's Gospel, see Luke 23:13-25).  In the end, my study Bible says, they incite the crowd to release a rebel like themselves.  (Again, see John 8:44.)  

 

My study Bible explicitly notes for us the choices at stake here, and the ways the religious leaders, in seeking the death of Christ in any way they can, repeatedly choose for the cosmic rebel, the devil who rebelled against God.  It repeatedly cites John 8:44, in which Jesus stated this in particular about those leaders.   The Gospels present these choices to us in stark contrast, and reminding us of the spiritual battle that is continuing within our world and integrated into our choices.  It is something that is most frequently hidden from us, many people dismissing it out of hand as significant -- or even real -- and most, one imagines, not considering it at all.  But again, we're reminded that the Gospels don't tell that story at all.  The reality of spiritual life is not presented as separate from our worldly lives, but in actuality a part and parcel of it, seen or unseen as it most often is.  So we are invited to consider whether or not the people in the crowds understand this, understand what they are doing and choosing. Do they understand the significance of their persuasion and following of the religious leaders to kill Jesus, to put Him to death on the Cross?  He is clearly already famous by this time, well-known as a Teacher.  Even Pilate's wife, who is neither Jewish nor a follower of Christ, has a sense that this Man is innocent, that it is unwise to rule against Him.  In the telling of her dream, we also get a sense of the truth of the spiritual reality that exists concurrently with us in what we perceive as a material world.  This story, told so explicitly this way, invites us to consider what may be happening in our own lives at any given time, the choices we are asked to make.  Noticeably, the people inciting the crowd to call for the crucifixion of Jesus are supposed to be religious leaders, leading the people in the appropriate worship of their God.  So, on the surface, appearances defy the truth and present the world with a lie.  We don't know what the perspective of everyone in the crowd was, but, as my study Bible has remarked in another note, "the crowd follows the crowd."  This is another aspect of our own spiritual battles, where there are times when we will have to take issue with the crowd and turn to our prayers and worship for guidance.  Perhaps, indeed, there is nothing more misleading then "the crowd" at significant times in life, and in observable history.  For, as in today's scene described in the Gospel, crowds are easily manipulated, perhaps especially to zealous persecutions.  We live in an age when this can happen more easily in the past through the use of modern media of all kinds.  This tells us that our vigilance is all the more important, our steadfastness in watchfulness and prayer (Matthew 26:41).  At this time in the story of Christ, the disciples are scattered and in hiding.  Let us remember His commands, even at times of great temptation and fear.

 

 

 

 

What is that to us? You see to it!

 

 When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death.  And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.  

 

Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, "I have sinned by betraying innocent blood."  And they said, "What is that to us?  You see to it!"  Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.  But the chief priests took the silver pieces and said, "It is not lawful to put them into the treasury, because they are the price of blood."  And they consulted together and bought with them the potter's field, to bury strangers in.  Therefore that field has been called the Field of Blood to this day.  Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the value of Him who was priced, whom they the children of Israel priced, and gave them for the potter's field, as the LORD directed me."

 

- Matthew 27:1–10 

 

Yesterday we read Peter sat outside in the courtyard while Jesus was on trial inside the home of the high priest.  And a servant girl came to him, saying, "You also were with Jesus of Galilee."  But he denied it before them all, saying, "I do not know what you are saying."  And when he had gone out to the gateway, another girl saw him and said to those who were there, "This fellow also was with Jesus of Nazareth."  But again he denied with an oath, "I do not know the Man!"  And a little later those who stood by came up and said to Peter, "Surely you also are one of them, for your speech betrays you."  Then he began to curse and swear, saying, "I do not know the Man!"  Immediately a rooster crowed.  And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times."  So he went out and wept bitterly. 

 

When morning came, all the chief priests and elders of the people plotted against Jesus to put Him to death.  And when they had bound Him, they led Him away and delivered Him to Pontius Pilate the governor.  My study Bible explains that the religious Law dictated the death penalty for blasphemers (under which Jesus was convicted in the night trial at the home of the high priest -- see Leviticus 24:16).  But under Roman occupation, the Jews were prohibited from carrying out an execution.  So, therefore, they had to get permission from the governor, Pontius Pilate. 

 

 Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, "I have sinned by betraying innocent blood."  And they said, "What is that to us?  You see to it!"  Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.  But the chief priests took the silver pieces and said, "It is not lawful to put them into the treasury, because they are the price of blood."  And they consulted together and bought with them the potter's field, to bury strangers in.  Therefore that field has been called the Field of Blood to this day.  Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the value of Him who was priced, whom they the children of Israel priced, and gave them for the potter's field, as the LORD directed me."  In contrast to Peter, who repented in his sorrow (Matthew 26:75; see yesterday's reading, above), Judas is remorseful, but does not repent, my study Bible says.  It explains that suicide is not a sign of repentance, but of being self-absorbed.  There are two accounts given of Judas' suicide in the New Testament, here and in Acts 1:16-19.  

 

In yesterday's reading and commentary, we discussed the reality of St. Peter's repentance.  He cried bitter tears at the realization of what he had done.  My study Bible explains above that Judas is remorseful, but not repentant.  This invites us to examine what repentance is.  Its fundamental basis isn't simply shame or disappointment in ourselves.  Repentance is meant to bring us closer to God.  As such, we can understand St. Peter's return to Jesus and the rest of the disciples as a return in trust and love.  This is what is missing here for Judas, for he returns to the religious leaders who have no love and feel no compassion, neither do they offer him help for his sin.  They say to him, "What is that to us?  You see to it!"  This is quite something, as they were the ones who paid him the money to betray innocent blood.  The significance of blood plays its part throughout the Law and the practices of the temple, and of course also in the Crucifixion and our Eucharist in the Divine Liturgy.  In Numbers 35:33 we read, "So you shall not pollute the land where you are; for blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it."   It's noteworthy that, according to St. Matthew, Jesus has not yet been condemned by Pilate, but only by the Sanhedrin.  Perhaps Judas takes his own judgment and punishment into his own hands in his suicide.  Perhaps the powerful significance of betrayal now makes its mark on him.  But we know of the efforts Christ has made to save him, right up until the moment of betrayal (Matthew 26:48-50).  We can all imagine the seeming impossibility of returning to Christ and the disciples.  But Judas' condition reminds us all that to be forgiven in terms of Christ's capacity as Judge means to return to Him and to give our sin to Him to resolve; outside of Christ there is no Judge who can remit sin, and outside of Christ there is no light to direct us in our lives that follow.  Judas instead has returned to the religious leaders with his money and they can and will do nothing for him.  Thus, his life is at a dead end.  We should remember, in thinking about this terrible crime, that Christ from the Cross has given forgiveness, only to be realized through our repentance, through a return to Him.  For, if He the Innocent has taken all the world upon Himself at the Cross, it is only to teach us that we must come to Him with our own wounds and injuries, which include the damages to our souls incurred through our sins as well as those sins done to us.  Most importantly, it is Jesus who will shed His blood "for many for the remission of sins" (Matthew 26:28), and He included Judas in that first cup of the New Covenant.  His blood is the atoning, covering, cleansing sacrifice for all.  Judas' return of the money therefore cannot erase or reverse the sin, and neither do the heartless leaders have a solution to offer him.  Instead in their legalism they purchase a field in which to bury strangers, which does not cleanse them of their sin either.  Only Christ can properly lead us out of sin, and only Christ would have the way forward even for Judas.  In any case, speculation is moot, for we know what has happened and what Christ foresaw.  Nonetheless, to repeat, Christ made all efforts to save Judas, and we should take that as a nod to the freedom we have to change our minds, which is literally the meaning of the word in the Gospels translated as "repentance."  Let us turn to Him not only with our beauty, but also offer to Him the wounds we carry, even the things we hide from ourselves, for He is the One to show us the way through them and beyond.  For His are the wounds of love for us all.

 

 

 

 

I do not know the Man!

 

 Now Peter sat outside in the courtyard.  And a servant girl came to him, saying, "You also were with Jesus of Galilee."  But he denied it before them all, saying, "I do not know what you are saying."  And when he had gone out to the gateway, another girl saw him and said to those who were there, "This fellow also was with Jesus of Nazareth."  But again he denied with an oath, "I do not know the Man!"  And a little later those who stood by came up and said to Peter, "Surely you also are one of them, for your speech betrays you."  Then he began to curse and swear, saying, "I do not know the Man!"  Immediately a rooster crowed.  And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times."  So he went out and wept bitterly. 

 

- Matthew 26:69–75 

 

Yesterday we read that those who had laid hold of Jesus in the garden of Gethsemane led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"

 

 Now Peter sat outside in the courtyard.  And a servant girl came to him, saying, "You also were with Jesus of Galilee."  But he denied it before them all, saying, "I do not know what you are saying."  My study Bible comments here that a girl being the first to test Peter is an icon of the temptation of Adam by Eve (Genesis 3:6).  It notes that our fallen state is overcome in Christ when we shall see that it is women who are the first to hear, believe, and proclaim the Resurrection (Matthew 28:1-10).  

 

And when he had gone out to the gateway, another girl saw him and said to those who were there, "This fellow also was with Jesus of Nazareth."  But again he denied with an oath, "I do not know the Man!"   And a little later those who stood by came up and said to Peter, "Surely you also are one of them, for your speech betrays you."  That his speech betrays him is said by this second girl because St. Peter speaks in the dialect or accent of the Galilean region, where both he and Jesus are from.  Jerusalem is in Judea.

 

Then he began to curse and swear, saying, "I do not know the Man!"  Immediately a rooster crowed.  And Peter remembered the word of Jesus who had said to him, "Before the rooster crows, you will deny Me three times."  So he went out and wept bitterly.  In St. Luke's Gospel, we're given the detail that, following the rooster's crow, Jesus -- who is inside on trial at the home of the high priest, while St. Peter is in the courtyard -- gazes at St. Peter outside (Luke 22:60-62).  According to that account, Peter is so overcome with fear that neither Jesus' earlier prediction (Matthew 26:31-35), nor even the rooster crowing, call him to repentance, but only the Lord's gaze causes him to weep bitterly.  St. Ambrose of Milan is cited by my study Bible, who writes that nonetheless, "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud."

 

 St. Peter betrays himself, even as he denies Christ three times, as Jesus Himself predicted (see Matthew 26:31-35).  This is most humiliating for St. Peter, as it happens despite the fact that at that time, he claimed to Jesus -- and before all the rest of the disciples -- "Even if all are made to stumble because of You, I will never be made to stumble."  It was after this statement that Jesus told him that, indeed, before the rooster crowed that morning, St. Peter would deny Jesus three times.  But St. Peter only replied, "Even if I have to die with You, I will not deny You!"  Therefore St. Peter's bitter tears cry out his humiliation and failure, the bitter understanding that he has failed himself, his Lord, and his own claim of bold allegiance before all.  There's more to this story that merits our understanding.  In proclaiming his allegiance to Jesus, he contradicted Jesus Himself when he was told that he would deny Christ three times.  It is a bold thing indeed, to deny a prophecy of Christ -- particularly about oneself!  Bold and foolish, for no one knows us like Christ knows us.  Oftentimes we are the ones who know ourselves very little; like St. Peter, our own image of ourselves hides a blindness to our weaknesses and temptations.  It is certain that St. Peter fully believed what he was saying to Christ and in front of the other disciples; most truly he believed that his courage would not fail him, nor would he be unable to muster that boldness to confess Christ even if all others failed.  And yet, we see his weakness before a servant girl and the others.  St. Peter's denial perhaps tells us something important about his character that is repeated in a few other places:  he's susceptible to the pressure of the group, his people.  When loyalties are tested, that is his temptation.  He shows this as a part of his character that will be criticized by St. Paul, when he temporarily stopped eating with Gentile Christians out of fear of the criticism of Jewish believers who did not wish to sit with those who were uncircumcised (see Galatians 2:11-13).  According to St. Paul, others were led astray into hypocrisy through this, even St. Barnabas as well.  As all of these details are included in Scripture, they all serve as mirror and warning to us all not to take temptation lightly, and to have the humility to know ourselves.  Of course, perhaps the best place to find the places we're vulnerable is through the practice of our faith in all ways possible, and through prayer.  Jesus teaches, "I tell you the truth, unless you turn from your sins and become like little children, you will never get into the Kingdom of Heaven" (Matthew 18:3), and this lesson St. Peter fails when he does not heed Jesus warning about his three-time denial.  It is as little children -- plastic and malleable, receptive to learn -- that we are to come to Christ and learn from Him as disciples, and to grow in His image.  Part of that growth toward deeper faith and fuller union with Christ is to become aware of our weaknesses and vulnerabilities so that we guard against them -- and most certainly becoming like a little child in this sense is to learn the attitude of humility before the Lord.  In that sense, we trust that God knows us better than we know ourselves, and though we are led on paths that might not be comfortable, we are led to growth and to spiritual maturity through this process.  St. Peter is learning the hard way here, and with bitterness, but this is a story that easily applies to us all at one time or another -- and thus we find it in the Gospels.  It teaches us about our faith that St. Peter himself, one of the pillars of the Church and "first among equals" of the apostles, failed and grappled with his own imperfection.  But we should be grateful that his bitter tears are memorized in the Gospels for us, so that when we fail, we learn from him, for his love and repentance will send him back to the Lord, as St. John tells us in a most poignant passage of his Gospel (see John 21:15-22). For St. Peter, who endured even a terrible rebuke from Jesus, also has a capacity for humility which serves him well indeed!  In the fullness of Christ's love, we have nothing to fear.  May we all find such grace.

 

 

 

 

What further need do we have of witnesses?

 

 And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"

 

- Matthew 26:57-68 

 

Yesterday we read that while Jesus was still speaking to His disciples in the garden of Gethsemane, behold, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and elders of the people.  Now His betrayer had given them a sign, saying, "Whomever I kiss, He is the One; seize Him."  Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.  But Jesus said to him, "Friend, why have you come?"  Then they came and laid hands on Jesus and took Him.  And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.  But Jesus said to him, "Put your sword in its place, for all who take the sword will perish by the sword.  Or do you think that I cannot now pray to My Father, and He will provide Me with more than twelve legions of angels?  How then could the Scriptures be fulfilled, that it must happen thus?"  In that hour Jesus said to the multitudes, "Have you come out, as against a robber, with swords and clubs to take Me?  I sat daily with you, teaching in the temple, and you did not seize Me.  But all this was done that the Scriptures of the prophets might be fulfilled."  Then all the disciples forsook Him and fled.

 

  And those who had laid hold of Jesus led Him away to Caiaphas the high priest, where the scribes and the elders were assembled.  But Peter followed Him at a distance to the high priest's courtyard.  And he went in and sat with the servants to see the end.  Now the chief priests, the elders, and all the council sought false testimony against Jesus to put Him to death, but found none.  Even though many false witnesses came forward, they found none.  But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.'"  My study Bible explains that the people who testify against Jesus misunderstand His words which are reported in St. John's Gospel.  Speaking of the temple of His body, He said, "Destroy this temple, and in three days I will raise it up" (see John 2:19-21).  My study Bible comments that some Jews believed the temple would be destroyed and a new one built by the Messiah.  

 

 And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the hand of the Power, and coming on the clouds of heaven."  Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"  Jesus quotes from Psalm 110 and Daniel 7:13, my study Bible explains, confessing that He is the Messiah -- both fully Man and fully God, for only One who was divine could sit at the right hand of the Power, sharing authority with the Father.  It's clear that Jesus' statement was understood by the high priest to be a claim of equality with God the Father.  For a mere human being to claim this was punishable by death, my study Bible says (see Leviticus 24:16), but Jesus is not mere human being, and so His declaration of equality is not blasphemy.  

 

 It is interesting that Jesus tells the truth -- the plain and absolute truth -- and for that He is most penalized, and sentenced to death.  This is a court filled with false witnesses, those who lie.  But this one most innocent Witness Himself is condemned as He tells the open truth about Himself.  In that case, we must accept that it is the court which is therefore condemned here.  In this night trial (already a violation of the law), Jesus is condemned for blasphemy for stating the truth about Himself.  The others answer the high priest and claim about Jesus, "He is deserving of death."  But it should be understood that under the Roman occupation, the Sanhedrin could not carry out a capital punishment execution.  Therefore, among the other humiliations He will endure, Jesus is now subject to spitting, beating, and mocking the claim He's made by demanding "prophecies," asking, "Who struck You?"  The ultimate humiliation, of course, will come on the Cross, but that is something that will have to be done by the Romans, and we will witness Christ's trial before Pilate.  There also, Truth will be on trial, as we may read in St. John's Gospel (see John 18:37-38).  But here, we learn something very important about the Incarnation, and that is the power of the divine entering into our world, and its effects.  Jesus is the Person who is the truth (John 14:6).  Ultimately, in our understanding, what is real and true is measured against Him and His teachings . What is more powerful to consider is the fullness of the effects of the union of the human and the divine in the Incarnation, in Jesus Christ.  As these men put Him on trial, they feel they are the ultimate authority, and so they may be within the context of the society and its religious laws.  But because of who He is, they fail to understand that the ultimate authority in Him puts them on trial.  They will be accountable for what they do, and the blasphemy with which they charge Him is a charge that now may be levied upon them.  For in denying the reality of Christ, they deny the reality of God's presence, even the work of the Holy Spirit in their midst.  Ultimately this is where the Cross will lead, for all the forces -- both spiritual and human -- seeking to crucify Jesus will effectively be judged through the Cross, thus leading to our salvation and the defeat of the devil and death.  We Christians use the Cross as our symbol for precisely this reason, for it is the ultimate symbol of victory in the defeat of evil and death in our world.  Even at His Crucifixion, Jesus will hold out forgiveness for all, but we must remember that forgiveness is received and realized through repentance, and that's a journey we each must make.  Let us consider how truth is on trial, and the one Person telling the truth is condemned here, for it shows us a picture of evil, in which the world and logic and reality are upside down, for we all may go through times such as these where the innocent are condemned.  Let us stand with His truth in all that we do as well, despite the suffering -- with Him always -- that may come.