I am with you always

Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.' And if this comes to the governor's ears, we will appease him and make you secure." So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." Amen.

- Matthew 28:11-20

In yesterday's reading, we read about the women at the tomb, before whom appeared an Angel announcing Jesus' Resurrection, and then Jesus himself, greeting them with "Rejoice!" (See His countenance was like lightning, and his clothing as white as snow.) Today's reading includes the final verses of the Gospel of Matthew.

Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, saying, "Tell them, 'His disciples came at night and stole Him away while we slept.' And if this comes to the governor's ears, we will appease him and make you secure." So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day. We recall that in yesterday's reading the guards fled the tomb when the Angel appeared before them and the women (Mary Magdalene and "the other Mary"). The purpose of my blog is really not to dispute the facts of the case - did this thing happen or did it not? Whatever "side" one comes down upon, I feel that approach lacks the sophistication necessary to read Holy Scripture. I do not read the bible as a history textbook, but as inspired Scripture that teaches us something that includes our world and also leads us into the spiritual reality that is a part of life as well - it includes all. This is its purpose. One thing that I find consistent in the Gospels is that they teach us about our own nature, about human nature. In that sense, it is a reflection of our own reality, to teach us something about ourselves and how to look at ourselves as actors who make choices in the world. And this story is no exception. Jesus has told us earlier in Matthew's Gospel that "No one can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon." This story is precisely an illustration of something I have seen in the world too often, this choice between God and mammon. The guards are offered a bribe, and security with their boss, the governor - and this is what they choose. The corruption of the world goes on - an exposure to the brilliant light of the spiritual life does nothing to change this choice, nor their characters. In some sense it is a perfect metaphor for the spiritual life that is not about the highs and lows of exalted revelation or spiritual phenomena, but the day to day "good fight of faith" through which we choose - or not - to struggle. This is the choice offered to each of us. These guards don't understand that kind of fight or struggle.

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. Finally, there is the reunion in Galilee among the disciples with Jesus. The scattered sheep are returned to the flock and their Master. I am fascinated by verse 17, and its inclusion of the information that when they saw Him, they worshiped Him, but some doubted. In the immediacy of the Resurrection, we have the corruption of the leadership and the guards. There is the faith of the women, the two Marys who have ministered to the Apostles since Galilee, and are chosen to receive the word from the Risen Christ, "Rejoice!" And finally, the disciples, we are told, who do not experience perfect faith at all, but rather "some doubted." Aren't these all the choices we still have in the world? For me, it is a clear picture of our own natures, and the choices regarding faith that we are still faced with in our lives.

And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth." My study bible notes on this verse: "This is the terminology of exaltation and glorification. It manifests the power of His Resurrection, and the authority to bring human beings back to life." Jesus is now the Risen Christ, in full majesty and authority.

Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, . . . My study bible notes, "If we observe this context for the Lord's command to make disciples of all the nations and to baptize them in the name of the Father and of the Son and of the Spirit, we see that making disciples cannot be done in the strength of man, but only in the power of God. The reality of the Resurrection refers not only to its historicity, apostolic witness, and necessity for faith, but also to its power in our Christian life and mission. The resurrected Son of God, living in us and energizing us, makes possible the salvation of all." The key phrase here in my study bible's notes for me is this (referring to the power of God): its power in our Christian life and mission. This is the great spiritual gift of the Gospels. Who are we with God? It's not just about all the rest of it as this note points out: its historicity, apostolic witness, and necessity for faith. It's all about that power (and note these words of Jesus include the Holy Spirit) at work in our lives, God with us. This returns us to the beginning of Matthew's Gospel, and its summing up, in verse 1:23 (and the prophecy of Isaiah 7:14): "The virgin will be with child and will give birth to a son, and they will call him Immanuel"--which means, "God with us." Also, in Matthew's Gospel, Jesus has taught his disciples: With God all things are possible. And this is what we remember, and that with which we remain.

. . . teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age." Amen. On this verse, my study bible notes: "By saying He is with you always, Jesus means His Resurrection is neither of the past, nor of the future. It is always present in our lives through the Holy Spirit. We know Him directly, here and now, in the present, as our Savior and our Friend. To the end of the age does not by any means imply that we are to be separated from Him after that great consummation. He is with us now, and ever, and until the ages of ages. Amen." God is with us, and makes all things possible. God is an ever-present reality, eternally with us. Do we live this reality? Do we accept this grace in our lives? Can we accept this strength, live with it, work with it, be guided by it? To my mind, the reality of the spiritual dimension of life is something we must accept to understand and grasp our faith. It is not just a set of principles or rules to follow - that is a return to Law without the relationship and relatedness that Jesus asks us for in order to understand righteousness. Just as his sympathy and understanding of the woman who anointed him (against the "rules") teaches us about mercy and relatedness, so we are to understand the grace of this Love with which we are connected, that is the eternal reality present to us. Rely on it for strength, for mercy (its healing power) for whatever ails us. God is with us, ever-present; this is our message we take with us at the end of the Gospel of Matthew. Amen.

"I am with you always"

His countenance was like lightning, and his clothing as white as snow

Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. His countenance was like lightning, and his clothing as white as snow. And the guards shook for fear of him, and became like dead men. But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified. He is not here; for He is risen, as He said, Come, see the place where the Lord lay, and go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him. Behold, I have told you." So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word. And as they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!" so they came and held him by the feet and worshiped Him. Then Jesus said to them, "Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me."

- Matthew 28:1-1

In yesterday's reading, we read of Joseph of Arimathea's bold claiming of Jesus' body, and his giving up of his own new tomb - fit for a wealthy man, hewn of rock - for Jesus' burial. Mary Magdalene "and the other Mary" were seated outside the tomb, in mourning. The temple authorities, wary of deceit regarding prophecies of Jesus rising from the dead, post a guard outside the tomb.

Now after the Sabbath, as the first day of the week began to dawn, Mary Magdalene and the other Mary came to see the tomb. And behold, there was a great earthquake; for an angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat on it. My study bible notes here that, "the earthquake is a sign of Jesus' great victory over death, pointing to the general resurrection. Neither the earthquake nor the moving of the stone expedites Jesus' Resurrection; they are signs for the benefit of the women and the soldiers."

His countenance was like lightning, and his clothing as white as snow. And the guards shook for fear of him, and became like dead men. But the angel answered and said to the women, "Do not be afraid, for I know that you seek Jesus who was crucified." My study bible notes: "The two women are the first witnesses to the most amazing event in all history: the empty tomb, the first firm evidence of the Resurrection." The description of the angel reflects visions of the appearances of heavenly beings in both the Old and New Testaments (esp. Daniel 7:9 and 10:6). The great light and its extreme white color take us back to the events of the Transfiguration: we know that we are in the presence of something heavenly, the realm of the Eternal Jerusalem - and linked through the visions of Daniel's prophecy we are tied with apocalyptic reality, and Jesus' self-referential title (also from the Book of Daniel), the Son of Man. My study bible also links the phrase describing the guards, telling us they "became like dead men" with the line from Revelation 1:17: "When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: 'Do not be afraid. I am the First and the Last.' " The angel speaks to these women, the faithful who have been with Jesus, ministering to him and to the Apostles, since the ministry began in Galilee.

"He is not here; for He is risen, as He said, Come, see the place where the Lord lay, and go quickly and tell His disciples that He is risen from the dead, and indeed He is going before you into Galilee; there you will see Him. Behold, I have told you." So they went out quickly from the tomb with fear and great joy, and ran to bring His disciples word. And as they went to tell His disciples, behold, Jesus met them, saying, "Rejoice!" so they came and held him by the feet and worshiped Him. Then Jesus said to them, "Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me." My study bible notes, "Rejoice is the first word of the risen Christ, a common greeting here filled with great blessing." This "Rejoice!" in the Greek is the same greeting given to the Mary, Jesus' mother, at the Annunciation. (It's often translated as "Greetings!" or "Hail!" and it remains a common greeting today in the Greek language - but its meaning is "Rejoice!") Galilee is mentioned three times in these closing chapters of Matthew: the first is at the Last Supper, when Jesus predicts his betrayal and the scattering of his sheep, in fulfillment of prophecy: "'I will strike the Shepherd, and the sheep of the flock will be scattered.' But after I have been raised, I will go before you to Galilee." Then the angel tells the two Marys to inform the disciples that the risen Christ will go before them into Galilee, and finally Christ Himself affirms his promise to the disciples: "Go and tell My brethren to go to Galilee, and there they will see Me." They (the women) are still ministering to the disciples - Mary Magdalene continues to fulfill her role as Apostle to the Apostles. They are the ones that will break the news to the "scattered sheep," the ones to whom Christ has first appeared, the ones to whom the Angel has given the message - and the ones blessed by the greeting, "Rejoice!"

These women, who play such a strong role in this story, are like earthly angels themselves: they are the messengers of heaven to the disciples. Will the disciples believe them? Jesus has announced, once in his earthly presence, and now in his risen presence, that he will go into Galilee before the disciples, and they will see him there. In this ending story of the Gospel of Matthew, we have several significant episodes in which women played a decisive and pivotal role in the events that unfold: the woman who anointed Christ before burial, and these women who continue to minister to Jesus at his tomb. And, we note, in the beautiful doubling and mirroring we've found all through Matthew's Gospel, each is associated with the name "Mary," as is the greeting of the Angel at the tomb. Let us remember they are there. It's not just significant because they are women - but also because they play roles that are indispensable to the story of salvation, and yet remain, in some sense, secondary in the stories that will unfold from here and the history of the Church. (This gives us a glimpse of the importance of the prominent role of Mary, Mother of God, throughout the history of the Church.) Let us learn a lesson from the inspired message here of the Gospel: there is no one who is secondary in the story of salvation. Whatever role you play, you are someone who counts toward the service of this powerful story and its continual unfolding in the world. Those who serve are loved as individuals, and each is given a role to play. In our relationship to Christ, we are each beloved, each a powerful part of Creation, each important and significant to our Creator. Let us not forget that it's not the nominally powerful who count, but those who serve with all their heart and soul and mind and strength. We choose to serve, to love and participate. Be that person, be that disciple, and let that role unfold in your own life, which is just as significant to Christ as any other. Not everyone's role is the same. We are loved each one for ourselves in relationship to our Lord. How will you respond to Grace?

The tomb hewn out of rock

And many women who followed Jesus from Galilee, ministering to him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.

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. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while he was still alive, how that deceiver said, 'After three days I will rise.' Therefore command that the tomb be made secure until the third day, lest his disciples come by night and steal him away, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first." Pilate said to them, "You have a guard; go your way, make it as secure as you know how." So they went and made the tomb secure, sealing the stone and setting the guard.

- Matthew 27:55-66

In yesterday's reading, we read of Jesus' death on the cross. (See About the ninth hour Jesus cried out with a loud voice.) In the immediate aftermath of his death, events in Jerusalem caused the centurion, and those with him who were guarding Jesus, to say, "Truly this was the Son of God!" In today's reading, we continue with the events in the lives of his followers after his death.

And many women who followed Jesus from Galilee, ministering to him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons. At Jesus death, we are told of the women who are there looking on from afar. These women have been faithful followers throughout Jesus' ministry. Many of them, we have been told, ministered to Jesus and to his followers, often supporting his ministry through their own resources. In the Eastern Churches, Mary Magdalene, for example, is called Apostle to the Apostles. We should never forget the powerful, strong, and deeply involved role that women played in Jesus' ministry, right from the beginning. As we are told, many women are there, who followed Jesus from Galilee. We will see how they play a decisive role now in the aftermath of his death. My study bible notes here that Mary the Mother of James and Joses is not to be confused with Mary the mother of Jesus; Jesus is never called "Joses" in the Bible.

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. And Mary Magdalene was there, and the other Mary, sitting opposite the tomb. My study bible notes that to ask for the body of Jesus for burial is a bold public act even for this influential and wealthy man. In Mark's gospel, we are told that Joseph of Arimathea was a "prominent council member" of the Sanhedrin. So, we must understand that among the temple leadership, there are those faithful who follow Christ. Jesus is buried in a new tomb, my study bible notes, "so that no suspicion might later arise that another had risen instead of Christ."

And Mary Magdalene was there, and the other Mary, sitting opposite the tomb. And once again, Matthew's gospel reminds us that it is the women faithful who continue to minister to Jesus, as the Apostles themselves are scattered. They are the ones who take courage and act boldly in their faithfulness to this man Jesus, who has been universally mocked, degraded and crucified.

On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while he was still alive, how that deceiver said, 'After three days I will rise.' Therefore command that the tomb be made secure until the third day, lest his disciples come by night and steal him away, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first." Pilate said to them, "You have a guard; go your way, make it as secure as you know how." So they went and made the tomb secure, sealing the stone and setting the guard. Inadvertently, perhaps, the chief priests and Pharisees make certain that stories of Jesus' rising from the dead cannot happen deceitfully. We are left with this scene of the sealed stone of the door of the tomb, the guard posted, and the women sitting opposite. The chief priests and Pharisees are still wary of Jesus' power in the hearts of the people who believed him to be a prophet, and what may take place. Although he is dead, they still fear his ministry and his charismatic power in the hearts of the faithful.

So, here we are, in this scene of the aftermath of Jesus' death. Joseph of Arimathea, a wealthy and prominent man, has boldly come out to claim Jesus' body, and give him burial in his own new tomb. Among the Old Testament prophecies of Jesus' death, we count Isaiah 53:9: "He was assigned a grave with the wicked, and with the rich in his death, though he had done no violence, nor was any deceit in his mouth." Jesus has been assigned death and burial "with the wicked" by crucifixion; but "with the rich in his death" he is buried in a new tomb belonging to the wealthy Joseph of Arimathea. "He has done no violence, and there was never any deceit in his mouth" - yet still, the chief priest and Pharisees, we are told, consider the possibility that there may yet be deceit in the story of Jesus' rising from the dead. The women sit outside the sealed rock tomb, along with the guard. And we await what is to happen. In the quiet of this scene, we await with the faithful, the women who have been with him since Galilee, and Joseph of Arimathea. They are the ones who act in faith at his death. True to the prophecy of Zechariah that Jesus quoted at the Last Supper, "strike the shepherd, and the sheep will be scattered," the Apostles are not to be found here. The women remain and minister, and a prominent member of the Sanhedrin provides Christ with a new rock tomb, fit for the wealthy. They do what they must do, they act in faith, they are loyal to Jesus. At the times of our lives when all seem to be scattered, when that which gives us light seems to be gone underground and out of our lives, we do what we must do. Let the examples of these ministers, those who served without being one of the Twelve, be our example. In faith, we do what we must do; in the aftermath of crisis, in love, we do what we must do and we live our love and loyalty and faith to His teachings. Let the great courage of these people be the model for us when we know not what else to do, and we await the light that leads us.

About the ninth hour Jesus cried out with a loud voice

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

In yesterday's reading (THIS IS JESUS - KING OF THE JEWS), we read of Jesus' Crucifixion, and the many elements prefigured in scripture. Today we continue with this picture of Crucifixion, and Jesus' death on the Cross.

Now from the sixth hour until the ninth hour there was darkness over all the land. My study bible has a note which applies to today's entire reading, as follows: "The details of his Crucifixion were written in the Old Testament, 'It shall come to pass in that day that there will be no light; the lights will diminish. It shall be one day which is known to the Lord--neither day nor night. But at evening time it shall happen that it will be light' (Zech. 14:6,7; see also Amos 8:9)." The sixth hour corresponds to noon, so the sixth to the ninth hour is a period of darkness from noon until three o'clock in the afternoon.

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." My study bible notes here on verse 46: "Jesus repeats a passage from Psalm 22, which corresponds exactly to the Crucifixion. Taken by itself, without any consideration of what follows, his cry of My God, My God, why have You forsaken me? could be interpreted as an expression of despair. Since he appropriated our nature, Jesus experiences true separation from God in his humanity, knowing suffering and distress, and yet he does not despair. He speaks these words in the name of humanity, to put an end to the alienation of man from God. For as God He is never forsaken by the Father. With this cry humanity is accepted and saved." As we noted in yesterday's reading and commentary, much of what happens in this scene of Jesus' Crucifixion is prefigured in Psalm 22. The quotation in yesterday's reading ("They divided my garments among them, and for my clothing they cast lots") is from Psalm 22:18. And the mocking words of the temple leadership and others is also from Psalm 22 (v. 8): "He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!" Let us understand this picture of what is to take place here, repeated from the Psalm, and that Jesus prays the Psalm, knowing and understanding his truth, and what is happening to him - and feeling all in his human nature. I encourage a full reading of the Psalm, to understand the fullness of the picture in prophesy contained there.

And Jesus cried out again with a loud voice, and yielded up his spirit. My study bible says that, "Yielded up his spirit shows his death was a voluntary separation of the soul from the body, yet both remain in a binding relationship with his divine nature."

Then, behold, the veil of the temple was torn in two from top to bottom; and the earth quaked, and the rocks were split . . . My study bible notes here: "The veil or curtain that separated the Most Holy Place from the rest of the temple was a symbol of the separation between God and man. Christ's death opens the way into the presence of God for all people. Because his flesh, the true veil (Heb. 10:20), is dishonored, the figurative veil of the temple is torn in two. The rocks were split, because he is the spiritual Rock' (1 Cor. 10:4)."

. . . 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. My study bible notes, "The completeness and scope of the salvation won by Christ are signified in the resurrection of the saints, the righteous of the Old Testament. Considering this, no one ever need wonder whether the Old Testament saints are also saved. The holy city (v. 53) where the saints appeared is an icon of the heavenly Jerusalem (Heb. 11:10; 12:22-23; 13:14; Rev. 3:12; 21:2-22:5)." We are getting pictures upon pictures, reflection upon reflection. Jesus prays the Psalm which prefigures his Crucifixion and all the events that we read about in this picture of what is happening; and at the same time, his death and its immediate aftermath gives us a picture of what is and what is to come, an icon of the heavenly city.

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!" A note in my study bible reads, "The centurion, a Gentile, realizes Jesus has dominion over nature, and therefore acknowledge He is the Son of God -- something the Jews were unwilling to do. Tradition knows this soldier as St. Longinos." Who is saved, and who is not? Tradition has it that this centurion became a saint of the early church.

The aftermath of this scene of the Cross is powerful in its immediate effects, and its transformational nature in us. Reality overlaps in this scene central to our understanding not only of faith, but which will also split history (literally, in the dating of years, before and after). All is central here, and immediately begins to create and build the effects of this life of Jesus lived in the world. Who was he really? How does the Crucifixion shape our understanding of life and of the world, and of the spiritual reality we receive and enter into when we pray? Here in this scene of man and God, earthly and divine, we really have it all: the prophecy of the Old Testament, and its saints risen, Jerusalem transformed into an icon of the eternal heavenly Jerusalem, and the power of the new life of Spirit that will transform the world, the centurion changed and transformed. All of it is there. It's as if this central picture becomes the focal point for all of history, and indeed for all of a spiritual understanding that would shape the way we see the Old Scriptures as well. He endured the worst of the worst, the gravest injustice our world offers. And yet, we are told, even among those who were most instrumental in acting it out would be his followers (the centurion). This single, transforming act has, in my opinion, done much to shape history ever since: not simply the history of belief, of faith and the church, and notions of spiritual reality, but of our entire systems of justice, our understanding of how the world can penalize the innocent, an awareness that what seems to be on the surface "the facts," may not be the truth at all. Before this transforming act, this voluntary death, the scapegoat was a figure that deserved the injustice it received at the hands of men. (See the works of Rene Girard for more on this subject.) But most of all, perhaps, we have this great transformational figure of God and man on the Cross. We know that whatever we go through, He has been there, and He has a way for us to walk through it. He offers us his choice, always. We reach to Him in prayer, to find His Way for us. It is there for each one, and this will never change.

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 a 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 on 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

In yesterday's reading, we read of many choices; of Pilate's choice to try to wash his hands of the decision, of the crowd's choice to try to take Jesus' blood upon their hands and their children's, of the soldiers who gathered the whole garrison to humiliate Jesus before crucifixion. And today, we read of the crucifixion itself.

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 a 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." As written in Mark's gospel, Simon of Cyrene will come to be known as the father of two sons who will later be members of the early church, Rufus and Alexander. At the Last Supper, when Jesus instituted the Eucharist, his covenant, he told his disciples, "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in my Father's kingdom." He is true to his word; he does not drink the wine offered to him. The quotation ("They divided my garments among them, and for my clothing they cast lots") is from Psalm 22:18.

Sitting down, they kept watch over him there. And they put up over his head the accusation written against him: THIS IS JESUS - KING OF THE JEWS. For Jesus, the mockery and humiliation are complete. He is derided, degraded. He is the model of a scapegoat, in earthly terms.

My study bible has a note on our entire reading for today, which I will insert here: "Jesus endures the weakness of our body in his own body on the Cross to take upon himself our sufferings. This he does by the reality of the union of his divine nature and human nature in the One Son of God. His humanity is indeed our very humanity. He endures pain, is struck, tortured and crucified: He is wounded on account of our sins (Is. 53:5). And though he has no sin, he himself was made to be sin for us, that through his flesh he might condemn sin in the flesh (Rom. 8:3; 2 Cor. 5:21; Heb. 2:9)."

Then two robbers were crucified with him, one on 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. This scene reflects much in scripture of the "Man of Sorrows" (see the icon from yesterday's commentary). We can read in Psalm 22, verse 8: "He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!" Even Jesus' mockery is prefigured in scripture. And we will see in tomorrow's reading, how Psalm 22 reflects so much of what is happening here. Isaiah 53:9 & 12 is also reflected, here and in the readings that will follow. Jesus is utterly despised. We are told that even the robbers crucified with him look down on him and revile him. He is the lowest of the low, in earthly terms.

So, once again, as in the past few readings, we must ask ourselves, what are we looking upon here? What is this picture we see before us in this reading? The King of Kings and Lord of Lords is mocked, spat upon, the lowest of the low. He is crucified in a pitiless, helpless way as the whole world seems to look on and look down upon this scene. What do we do with this awful, unbearable picture of truth upside down? In this hour of crucifixion, what should we see? What do we think about?

One thing we know for certain is the truth of the words of Isaiah 53:9: "Because He had done no violence, Nor was there any deceit in His mouth." Jesus has been truthful, true to himself, to his word, to his teachings and his identity all throughout this trial and crucifixion. That is one thing we can see. But what else is true about this scene? Contempt for Christ is something we all have to face at some point, if you ask me. His weakness, his lack of earthly power, what does it all mean here? We must face within ourselves the reality of the world that would create this scene. It may be hidden well in our lives. It may not ever appear in some stark and clear way. But there is a place in the world where it comes up, in contempt for truth, in contempt for the weak and powerless, in contempt for those upon whom we can falsely place somebody else's (or perhaps our own) guilt. In its contempt for anything beyond the worldly, for spiritual truth of the heart, that takes spiritual eyes and ears to see. This scene teaches us about something we have to guard against, and understand in order to know how we must make choices, and what we sometime must take a stand against in our own lives.

What do you see in the world that is upside down? That can bring terrible cruelty to those who don't deserve it? Let us ask ourselves for whom did Jesus die? Why is he on that cross? We know that it is for you and me. How does he teach us to be like him here? Can we share his burden, as did Simon?

I am innocent of the blood of this just person

Man of Sorrows - Byzantine Museum; Athens, Greece

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

In Saturday's reading, we read of Pilate's understanding that Jesus is innocent. Pilate has offered to the crowds the release of one prisoner, as it is the time of the feast. Pilate offered to the crowds to choose: should he release Barabbas or Jesus who is called Christ? The crowds, stirred by the temple leadership, chose Barabbas. (See Whom do you want me to release to you?) In today's reading, Pilate makes his own choice.

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." Pilate decides that he has given this decision to the crowds. In washing his hands, he claims that he has nothing to do with this decision. But, of course, everyone makes their own choices - and Pilate knows that Jesus is innocent. He has the power to make his own choice, but he is hemmed in by the demands of the temple leadership (with and through whom he barely keeps the peace), and the crowds that have been stirred by the leadership, he takes the coward's way out. Pilate - just like Judas - cannot undo his part in this choice. He cannot wash his hands of his own position of responsibility. In Luke's gospel, we are told that after the murder of Christ, Pilate and Herod would become fast friends, a bond sealed by mutual guilt over the murders of Jesus and John the Baptist. Many of us often feel pressured, in impossible situations, and have hard choices to make. Perhaps this is Pilate's position. But, we still have to make those choices, and it's still up to us to decide what is just and right; we're still responsible. Can we make the choices we need to in life, and face the consequences? Pilate has the power to choose the outcome here, and he fails to use it. He fails to be a true leader.

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 notes on verse 25: "This verse is never to be used as a justification for persecuting Jews. The Jews were elected to represent all, and his blood is on us all. In the Old Testament, the shedding of innocent blood is avenged by God. In the history of Israel, this curse was foreshadowed by the cursing of the fig tree (21:18,19; Mark 11:12-14) and fulfilled by the destruction of Jerusalem in A.D. 70 (24:2)." I think my study bible has a very important point here; it's not simply about blaming some people or another people. The crucifixion of Christ is a problem of evil in the world; and Jesus has also said that his crucifixion will serve as a judgment on "the prince of this world" - that the "ruler of the world" has no power over him (John 14:30). Of course, the spiritual battleground, as my study bible indicates, is within us.

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. The Praetorium is the governor's (Pilate's) residence. My study bible notes on this passage: "Every king is proclaimed by his soldiers. Thus it is fitting that Jesus should be crowned by the soldiers, although they are unaware of what they are doing. His crown (v. 29) of mockery shows him 'despised and rejected by men' (Is. 53:3) and thus the One who bears 'the iniquity of us all' (Is. 53:6). Jesus is clothed in scarlet (Mark 15:17 and John 19:2 have 'purple'), representing both his royalty and the sins of humanity which he has taken upon himself (see Is. 1:18). That the Son of God would so humble himself to release us from our sin and death should melt even a heart of stone."

What do we make of the scenes we witness in today's reading? Who is innocent and who is guilty? We are all responsible for our choices. Let us examine, then, the choices made in today's reading. Pilate claims he is not responsible, and washes his hands. But he is responsible for his choice, and he has taken the coward's way out - although he knows that Jesus is innocent. The people in the crowds who proclaim that Jesus' blood should be on their hands and on their children's are also wrong. They cannot declare judgment; neither for themselves nor for their children. And this central act of history is a question of judgment for all of us, as my study bible points out. It is a gift, an act that clearly shows what the "ruler of this world" is all about, and who Christ is. And it asks all of us to make a choice, every day, and every moment - to think about this choice. And the guards? The soldiers who mock him? Jesus will say as he is crucified, "Father, forgive them; for they do not know what they are doing." We will also be told that the centurion and those with him, who were guarding Jesus, will come to confess - even at this crucifixion - that "Truly this was the Son of God!" So, who is innocent and who is guilty? The judgment comes from above (as does vengeance), as my study bible indicates. But, once again (as in Saturday's reading), we are asked to peer into these mysteries and pictures and choose: what is false and what is true? How do we choose? Discern? And, more importantly and to the point in today's reading: how do we act? Do we know when we have to choose? Do we stand up to pressure to do what we know in our hearts? Where does our faith lead us? The prince of the world will test us all, but we have help. Jesus has walked through it, faced it, lived it, and is carried to the cross for us - so that we have help. We have his Way. We open the door to relationship with him, so that he leads us. What choice do you face that you need to make with his help? Can you face what you need to do, with the strength he offers?

Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. Rev. 3:20

Whom do you want me to release to you?

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 say." 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 then said to them, "What then shall I do with Jesus who is called Christ?" They all said to him, "Let him be crucified!" Then the governor said, "Why, what evil has he done?" But they cried out all the more, saying, "Let him be crucified!"

- Matthew 27:11-23

This week, we have been reading about the various events of the Passion. Yesterday, we read of Judas' remorse at Jesus' condemnation, his attempt to "undo" his act by giving back the silver to the chief priests and elders, and his suicide (see Thirty pieces of silver).. Today, Jesus is brought before Pilate by the temple leadership, after an illegal night trial.

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 say." 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 notes here: " The Jews [meaning the temple leadership] hide their real charge against Jesus, that Jesus claimed to be God (which did not concern the Romans), behind the political threat that he is King of the Jews, which would be a direct attack on Roman rule." As before, Jesus' response, translated "It is as you say," is an abbreviated "You say so" or "you are saying [it]" in the Greek. But we know that this kingship is not the material kingship that would be a serious charge before Caesar: Jesus has not sought this for himself, and his work has not been with a political focus at all. The charge for which the High Priest and the leadership and council ruled Jesus guilty was one of blasphemy. As my study bible notes, this, of course, would not concern the Roman rulers.

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. My study bible notes here: "Barabbas, a popular rebel against the Romans, means 'Son of Abbas.' In Aramaic it sounds like 'Son of the Father,' who is Jesus." We also note that in some texts, Barabbas is called "Jesus Barabbas." So, in the presence of Barabbas we get a kind of interesting mirror effect. Who is the rebel? Who is the teacher? Who is the Son? In all of this, we are asked, really, one important question by this text: Who is Jesus? And another: What does it mean to be the Christ, the Son of the Father? These are the questions we must answer. In the confusion of his trial before the temple leadership, the confusion of the authorities, and the entire story of this man who continues to defy expectations today, who is Jesus? This is what we must answer in our faith, in our hearts.

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. Pilate is not a stupid man. He understands what is happening: this is a "domestic" kind of problem. The temple leadership feels that Jesus is not just a thorn in their side, but has popular appeal. Envy is an important word to understand. As an archetypal sin - that of the rebellion against God in heaven - it suggests to me the desire to replace another, the deep wish to be the other; and if it cannot be that other, then it will strip the other of all it has which is enviable, it desires murder. Jesus is what they cannot be, what they wish to be and desire to appear to be to others. He has an inborn authority which appeals directly to the people who receive him and listen to him, who welcomed him to Jerusalem. He is considered a prophet. If "Barabbas" is a false sort of mirror for Jesus, a false substitute in some sense, so the leadership with its envy wishes to play the same role and claim Christ's authority for themselves.

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." My study bible notes, "Pilate is moved on Jesus' behalf. It is not that he knows who is being judged, but he fears his wife's dream which has been reported to him." So, Pilate has some "extra help" here from a dream; his wife has been disturbed and understands there is something about which to be wary concerning Jesus. He knows the leadership is motivated from envy, and now he has another warning.

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 then said to them, "What then shall I do with Jesus who is called Christ?" They all said to him, "Let him be crucified!" Then the governor said, "Why, what evil has he done?" But they cried out all the more, saying, "Let him be crucified!" We can assume that the chief priests and elders have brought out their own followers among that crowd. It's kind of like the way political meetings happen, when those are brought out to shore support for one side or the other. And we are, indeed, in the realm of politics here. This is all about material power and control. In order to retain their own positions of authority and control, the leadership wishes to be rid of Jesus who has criticized them on spiritual, not political, grounds. The common people, we've been told, take delight in the fact that Jesus has stood up to the leadership, caught them in their own traps and false accusations, and outwitted them in public. Pilate, too, is a political man. As governor of this province, he has a job to do, Roman rule to enforce. Although he knows Jesus is innocent, he leaves this choice to the crowds, who have been stirred up by the leadership. We will see in next week's readings how this plays itself out in Pilate's hands, and how political expediency works to obscure truth, and justice.

So, what do we do with this picture of Jesus before the governor? We know full well his innocence, and so does Pilate. But Pilate has a job to do. The temple leadership, on whom he relies politically in some sense, wants to be rid of Jesus. They have brought a false charge against Jesus - a political charge. But Jesus is not a political man. He is, in the words of Pilate's wife, a "just man." Barabbas appears as a sort of doppelganger, a double (and we recall the "doubling" in Mathew's gospel about which we've previously commented). Who is the leadership here? Who is authentic in terms of spiritual authority? What do the people really respect - and who serves their best interests? These are all the questions we can ask ourselves. In the parable of the Wheat and the Tares (in the commentary of which we also noted the doubling of Matthew's gospel), we see the "weeds" - really, a kind of false wheat, a ryegrass which resembles wheat - as mimicking the wheat. So, we ask ourselves once again, as in the parable, what is the false and what is the true? Which "mirror image" do we believe? In what do we place our faith? In commentary on that parable, my study bible noted: "The devil fashions falsehood and heresy to resemble the true Faith: the weeds look somewhat like the wheat." In this false trial, this false justice system we witness, this false stirred up crowd, we ask ourselves: which is the false and which is the true? Where is the authentic authority and leadership? Who is the true Jesus, the Son of the Father? As with Jesus' explanation of why he spoke in parables, it asks us for the discernment of our hearts, a heart that is open to truth and spiritual reality. How would you choose? We live in a world of many mirrors and images. We still need to think hard about what we choose, and how we choose it. Where does faith come from? In what do you put your trust?

"For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him. Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand." Matthew 13:12-13

Thirty pieces of silver

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 of the children of Israel priced, "and gave them for the potter's field, as the LORD directed me."

- Matthew 27:1-10

In yesterday's reading (see Surely you are also one of them), we read of Peter's denial of Christ three times, and his bitter weeping when he realized that he had failed - just as Jesus had predicted he would. Today, we revisit Judas, in the aftermath of his betrayal.

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. Night trials were not allowed by law, so Jesus has been tried illegally. The leadership meets again in the morning in order to justify what has gone on the night before. My study bible has a note here that reads, "Under Roman law, only the governor had authority to pronounce the death sentence." We must remember that, for the temple leadership, the charge they have decided that Jesus is guilty of is blasphemy - for which the penalty is death. But for the Roman governor, there will have to be a different charge in order to bring about a death sentence.

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!" My study bible says, "Judas is remorseful but not repentant -- a sharp contrast to Peter's sorrow after his denials. Two accounts of Judas's death are given, here and in Acts 1:16-19." I think these issues of remorse and repentance are very important. We realize Peter's bitter weeping in yesterday's reading to be that of repentance. He realizes that he has failed; his own strength of character and sworn allegiance have failed him. But Judas has a kind of guilt here that is different from repentance. In some sense, it seems to me that it is a guilt brought about by violation of law. We remember that Jesus had offered several opportunities for Judas to repent, to change his mind (which is what the Greek word metanoia - translated as "repentance" - means). He held out the Eucharist to all the apostles, including Judas, at the Last Supper. Before that, when Jesus predicted his own betrayal, Judas had an opportunity to speak to Jesus and change his mind (see Rabbi, is it I?). And even in the garden at the moment of betrayal with a kiss, Judas had the opportunity to repent, when Jesus greeted him with the words, "Friend, why have you come?" Here, Judas turns to the chief priests and elders, those who wish to put Jesus to death, rather than to Christ or the Father in prayer - or to the apostles. He cannot undo what he has done.

Then he threw down the pieces of silver in the temple and departed, and went and hanged himself. By the law, Judas is condemned. He remains guilty. By returning the silver, he sought to undo what he had done. But this is not possible. The ones who wish to bring about Jesus' death will not help him resolve his guilt. Instead, they claim it has nothing to do with them - it is just Judas' problem. In the note in my study bible on yesterday's reading, regarding Peter's repentance, it remarked on "the process of repentance, confession, forgiveness, reconciliation and renewal." This is the way out of what ails us. But Judas does not begin that process. He does not return to the group or turn to the Father in prayer. To remain in guilt - condemned - is something quite different from repentance. He does not seek reconciliation where he needs to. His faith is in his guilt at this point.

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 of the children of Israel priced, "and gave them for the potter's field, as the LORD directed me." The chief priests, on the other hand, know the law and justify themselves in accordance with it. Technically, they reason, it is Judas who has committed the betrayal. Their problem is simply what to do with the blood money. And, as Matthew's gospel notes, this is in fact another fulfillment of the scriptures. For reference see both Jeremiah 32:6-9 and Zechariah 11:12-13.

For me, the significance in this story is what it teaches us about the process of repentance, of change, and of guilt. We get this great contrast between Peter and Judas in this sense. There seem to be differing versions of Judas' death, and scholarly controversy regarding ancient documents and theories. But I think this story teaches us something far more important than debating historical fact. It teaches us about the vast difference between forgiveness of sins and guilt under the law. How are we justified? How are we reconciled? Where does grace come into any of this, and the possibility of change and transformation? Jesus, we are told, will die a death that will be the ransom for sins. How is this possible? Is it a mere technical fact, a kind of prisoner exchange? Or is it, in fact, opening up a spiritual door of liberation - something that gives us hope, a change, a redemption far beyond worldly laws of exchange? Is that "ransom" about creating a relationship with us which we turn to, with which we live? Consider the difference, then, between Judas and Peter. Peter will return to the apostles. His loyalty and relationship is to them and Christ. But Judas does not. He does not take heart in that relationship. He wants the temple leadership to redeem his guilt, to take it away by taking back the price he has been paid. But their interest is neither in justice nor mercy. By this act, Judas betrays the fact that his faith was not in Christ - for Jesus' preaching condemned the manipulation of the law for the purposes of gain and greed, allowing heart to remain far from God. And that, if you ask me, is the crux of this story and why it is here for all of us. Peter will become a leader of the apostles, a great orator, an exemplary servant and martyr. But Judas had taken it upon himself to be justified, upon himself to be condemned, upon himself to return the silver to the temple authorities. He must go to a different authority, which he does not acknowledge - for mercy and not sacrifices. We recall Judas' condemnation of the woman who anointed Jesus with oil, and the lack of understanding of mercy there (see Why do you trouble the woman?). It is a betrayal of a harsh character, penurious, that follows the law and "the rules" but does not understand mercy. Let us understand, then, that a morbid or malignant guilt is not what our Lord asks of us - and that it can be as problematic and self-centered as any form of arrogance. "The process of repentance, confession, forgiveness, reconciliation and renewal" is what our Lord asks of us, a relationship of the heart, wherein we are loved. We must accept his mercy, and receive the understanding of mercy. Let this be our example and our understanding, and not the way of perdition, guilt, and death.

Surely you also are one of them

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

While Jesus is being tried by the leadership in the temple, before the high priest Caiaphas, Peter sits outside in the courtyard. In yesterday's reading, we read of Jesus' trial before the chief priests, scribes, elders and all the council. We were told: 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. Today, we find what happened with Peter in that courtyard.

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." Peter's heart is, as usual, in the right place. But his nerve fails him. So often in the gospels, Peter is our example of humanity - the spirit that is willing but with "weak flesh." Peter's great weakness is his emotionality, his changeability. But it is also something that makes him supremely human, and for that we can be most grateful. Just as our Lord himself suffered as a weak human being, was made vulnerable to all the assaults the world can offer to us, Peter has his own human character weaknesses. Too often, he believes that his strength comes from himself alone. As spokesman for the apostles, who will later be "first among equals," Peter is our gift to us in his weakness as is our Lord. He will be transformed - as Jesus predicted by giving him the name "Rock" (which is what Petros/Petra means in Greek and Aramaic). But now we have the story of his weakness, his betrayal or denial of Christ.

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!" So, two servant girls have already been enough for Peter to lose his nerve and deny Christ twice. In Saturday's reading, Jesus predicted to his disciples, "All of you will be made to stumble because of me this night, for it is written: 'I will strike the Shepherd, and the sheep of the flock will be scattered.' " Peter and all the other disciples denied it "vehemently," we were told. Peter, at least, has tried to keep his promise by following Jesus to the courtyard of the high priest. But a servant girl is enough to unnerve his resolution.

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!" Because Peter is a Galilean, as were so many of Jesus' followers, he speaks with an accent that reflects where he is from. When Jesus predicted that they would be scattered, Peter told him, "Even if all are made to stumble because of you, I will never be made to stumble." Yet, three times now, Peter has even sworn an oath that he does not know Jesus - even before a servant girl, he cannot contain his nerve, nor his resolution. On Saturday, we read: Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny me three times." Peter said to him, "Even if I have to die with you, I will not deny you!" And so said all the disciples.

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. My study bible notes here: "What is the proper response after sinning severely? Peter wept bitterly, beginning a process of repentance, confession, forgiveness, reconciliation and renewal. ... 'A broken and contrite heart -- these, O God, You will not despise' (Ps. 51:17)." Note the difference, also, between Peter and Judas. Judas did not repent although he had the chance to. Jesus held out the possibility of forgiveness and reconciliation to him in announcing his betrayal - when Judas asked, "Rabbi, is it I?", in the Eucharist offered at the Last Supper, even in the Garden at his betrayal, saying, "Friend, why have you come?" But there was no turning back for Judas; this was his choice. Peter's emotionality also contains in it the seeds of a great heart. He weeps bitterly at his own failure. And this heart is what saves us. We can reconsider. We can "change our minds" which is what the word that is translated as repentance (metanoia) really means in the Greek. We can put ourselves back on the right road after we have "missed the mark" (which is what amartia, "sin" literally means). We must be able to do this in order to reconcile with God. In Peter's humanity, we find the example for us all, this great, exuberant, emotional, hot-headed, strong-willed, weak person who will become the Rock, the voice for all of the apostles.

In yesterday's reading and that of the day before, (see Tell us if you are the Christ, the Son of God! and Friend, why have you come?) we have discussed the events of the Passion and how they are a gift to us in that we worship a Lord who has walked himself through human weakness and vulnerability, who has been subjected to the injustice that the evil in the world can give to us. Today, let us be grateful also for Peter - an example of human weakness in his great emotionality, his faith in his own strength that fails him. For Peter is our example of what we, too, can be. Jesus did not choose as his Rock a singularly strong and powerful human being. Jesus chose Peter as the name for the one who revealed his faith in confession, whose heart understood the identity of the Christ. He renamed Simon "Rock" although Simon Peter is also the example we have of human exuberance, that makes great claims for himself which he cannot fulfill, who collapses in shame and embarrassment, who lacks the courage he has claimed for himself. This great example - who in his great sense of humanity speaks for all the apostles and for all of us in that sense - will truly become the Rock Jesus has named him, as we all may become through the same confession of faith. Peter, in the transformation of the Holy Spirit, will become the great leader and orator of the apostles, and he will die a martyr's death, befitting the humble and extraordinarily courageous and strong apostle he will truly be. In these Gospels, we are given gifts that are immeasurable, through the weakness of those whom we revere as saints and He who is our Lord. This is the heart of Christianity. It is all about our participation, in our weakness. It takes our faith, and we, too, become like him. That is where we take our strength, become transformed, one day at a time. But the courage and capacity to repent - and to have faith - comes from the heart that is open to higher truth. Without that, we have no chance. When we ask why our particular story, the Passion of our Lord, contains the things it does, rather than the grand finale of victory in some material sense, let us look toward the weakness endured for us, with us, and be grateful! This is where the truth is about repentance, courage, strength, falsehood and truth, the heart and love. We fight the good fight, with Him, with Peter. I believe that this story is uniquely powerful enough to give us all of that, to teach us who we are and who we can be.

And He said to me, "My grace is sufficient for you, for My strength is made perfect in weakness." Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. 2 Corinthians 12:18

Tell us if you are the Christ, the Son of God!

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 right 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

In yesterday's reading, we read of Jesus' betrayal with a kiss, by Judas, one of the twelve. Today Jesus' trial begins, before the leadership of the temple.

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. I find it interesting that these people - the temple leadership - seek false witnesses. They are clearly trying to get rid of him in any way they can. Once again, I feel that it is important that we understand that our Lord has gone through the injustices that plague the world, and all the forms of evil from which we suffer. If there is to be a spiritual battleground within our hearts, let us be grateful that the Lord we worship has also experienced every hardship that we do.

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 notes here: "The people misunderstand Jesus' words reported in John 2:19. Some Jews believed the temple would be destroyed and a new one rebuilt by the Messiah." Jesus' words are twisted - perhaps unintentionally, as my study bible indicates. But it teaches us several things. One, that we need the spiritual understanding to interpret what Jesus teaches. And secondly, that even the greatest and most succinct orator who has lived, whose words have shaped language and expression in countless countries, can be misunderstood, misinterpreted, and his words shaped for others' purposes, in order to use them against him.

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!" There are a couple of small, interesting references in my study bible here. It references Isaiah 53:7: "He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth." For the words of the high priest, that Jesus was under oath, we reference the law of Leviticus 5:1: "If a person sins because he does not speak up when he hears a public charge to testify regarding something he has seen or learned about, he will be held responsible." Jesus speaks, therefore, as witness to himself.

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 right 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." My study bible has the following note on these verses: "Quoting from Psalm 110 and the prophecy of Daniel (Dan. 7:13), Jesus confesses he is the Messiah, both fully man, indeed, the Son of Man, and fully God -- for only God can sit at the right hand of the Power, sharing the authority of the Father. Jesus also proclaims he will yet establish the Kingdom of God in its fullness, coming in his glory on the clouds of heaven. His claim to be God is the real reason the high priest sentences him to die (verses 65, 66). Jesus' statement is befitting his divinity, but the high priest can neither comprehend nor endure such a thing." The penalty for blasphemy was death (see Lev. 24:16). Jesus is witness to his own divinity - as he has been throughout Matthew's gospel. We must recall that this gospel is written primarily for a Jewish audience, with this perspective in mind. "It is as you said" is a translation once again from Jesus' words that will be repeated throughout the gospels to these accusations: "You have said [it]." It is also the phrase used in the accusation against Judas at the Last Supper (see Rabbi, is it I?)

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?" This is the picture of Jesus humiliated, by people who are brutish by any standards. What has he done? He is simply in a powerless position, picked out as a scapegoat. He will be gotten rid of, so there is no threat to the leadership from what he preaches. He is a man of words, not fists nor rocks nor weapons of any kind - a man who rode into Jerusalem not on a horse as a worldly Lord, but on a donkey, a man of peace. Guessing games and divination are all these people understand of the spiritual, and he was not in the world for those without spiritual eyes and ears to see and hear, and hearts that will not be open to receive him.

How do we understand this story of humiliation? That the One we call the Lord of the Universe has endured what each of us may endure in our worst moments, what the evil in the world may do even to those most innocent. Let us understand then his suffering. He came into the world with love, taught through love. And those whom he loved, including even one of the twelve, betray him. How can we not, then, turn to this Lord in our own times of trial? Let us understand what a gift this life is, this way of handling injustice is for us. To share life in our world is to be one of us. We turn to him now for our way through it, too. Especially in times of humiliation and the greatest injustice we can experience, which he has walked through before we did.

Friend, why have you come?

And while he was still speaking, 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.

- Matthew 26:47-56

In yesterday's reading, Jesus was praying in Gethsemane. He asked his closest friends, Peter, and the brothers John and James Zebedee, to watch and pray with him. He prayed for strength, and to be on guard against temptation, while his friends failed, and slept. Today is the day of the betrayal.

And while he was still speaking, 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?" The gospel tells us once again that Judas was one of the twelve. This is an indication to us that he is one of Jesus' closest, most trusted circle. He has been with him from the beginning of his ministry. And yet, betrayal comes anyway. Among all the things Jesus is bearing this day is the betrayal by one of his own whom he loves. He still calls Judas "Friend." There is still time, even at this late moment, for Judas to repent and reconcile. Even as Jesus offered Judas the cup of the Eucharist at the Passover Supper, there has always been time for a change of heart, a change of mind. It has always been held out for Judas.

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." My study bible notes here, "Jesus rebukes Peter (identified in John 18:10) severely for using the sword and then heals the servant of the high priest, showing at once his patient forbearance and his great power." It occurs to me that Jesus is talking about manipulation and force here, as opposed to seeking God's way first. Sometimes we can't control everything. We surrender in prayer, find a way that we are to go through the injustices of life. To live by the sword is to die by the sword in that sense: our faith is not in our own might, our own power to control everything, to force things our way. We pray for the strength (as in yesterday's reading) to follow God's way for us to walk through life and to respond to it when it offers us evil or harm or disappointment and betrayal. This is a strength that doesn't just react, but seeks the way that God asks us to carry ourselves through it.

"Or do you think that I cannot now pray to my Father, and he will provide me with more than twelve legions of angels?" My study bible notes, "A legion is 6,000 soldiers. Thus, the One who heals is the One who can also call for an army of 72,000 angels! But he does nothing of the kind. He goes to his Passion voluntarily." Jesus has the capacity to respond with force. But the Father has a way through this time that is unique, the particular way that Jesus is to walk through this evil, this force used against him, his Passion. And so, Jesus' great strength is reserved for following that path in his walk through trial and death.

"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." I think it's important for us to note that Jesus does not go quietly here. He is surrendering because he has the strength to follow the Father's will - not because he is weak. And he is not done with his fight, either. He tells them to their faces the truth about their actions. Judgment and justice are still at work - but this is a spiritual battle that is going on, not just a worldly one.

"But all this was done that the Scriptures of the prophets might be fulfilled." Then all the disciples forsook him and fled. My study bible notes here: "By saying that the Scriptures must be fulfilled Jesus quenches the Apostles' anger, indicating what is happening is proper because it is in accordance with the Scriptures." We know that the prophets, by the Holy Spirit, have foreseen what will happen. This, however, does not take away the choices of the people who have acted to create this event, this betrayal. Nor do these words simply mean that Jesus is following what has been written in Scripture for its own sake, forcing a scenario according to a written script. It is, rather, the other way around. The Scriptures tell of what was to happen - and Jesus is fulfilling his Father's will for his own choices in this scene. My study bible is teaching something quite subtle and important, it seems to me. The apostles must accept, as well, what is happening and how Jesus chooses to respond. We, too, have our holy Scripture - these Gospels - so that we understand, in a sense, when we are called upon to make choices that don't necessarily make obvious sense, but ask of us great forbearance and strength.

The apostles scatter. The shepherd has been struck. Jesus has become the stumbling block that he predicted he would become. His movement - as he has foreseen - is left in this forsaken place. How can he know what will become of them? What they will choose? What will become of his ministry? He has told them that he will go before them to Galilee. In the upcoming readings we will see the events of the Passion, and what happens. But in this moment, we should recall the strength of this Shepherd for what he has to do, despite the availability of great power he could use instead. May your strength or forbearance be strong because of Him and his example for all of us. This is his Way. It is a strength that comes from the heart and the place where we dwell with God. Take your strength from this faith, this union and relationship, as he did, and walk with him through the hard things of life that take more strength than to wield a sword. Remember that Christ knows that the "spirit is willing but the flesh is weak." Pray for strength to do as He did, with Him.