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, following His trial before Pilate and assignment to be crucified, as Jesus and the soldiers came out from the Praetorium, 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 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 built 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.   The sixth hour is noon; the ninth hour is 3:00 in the afternoon.  Regarding this darkness at noon, see Zechariah 14:6-7; 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?"  Jesus is praying Psalm 22, a psalm which foretold the details of the Crucifixion.  My study Bible says that if this is taken from the rest of the psalm, Jesus' cry of "Why have you forsaken Me?" can be misinterpreted as a cry of despair.  We should understand that since He took on our human nature, Jesus also experiences our alienation from God in His humanity, knowing our suffering and distress; but He does not despair.  He speaks these words in the name of humanity, my study Bible notes, completely identifying with us in our condition, as in His divinity, He is never forsaken by the Father.  

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.  The text tells us that Christ yielded up His spirit.  My study Bible comments that Christ's death is voluntary to the very end.  Even on the Cross, it says, Christ's life could not be taken from Him against His will.  He 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 by entering death as the divine Son of God, He can destroy the last enemy -- which is death itself (1 Corinthians 15:20-28).  In allying Himself completely to our nature, He transforms human nature for all of us.

 

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 of the temple separated the Most Holy Place from the rest of the temple.  My study Bible calls it a symbol of the separation between God and humanity.  Christ's death now opens the way into the presence of God for all people, giving human beings access to that which is the most holy of all:  God.  Additionally my study Bible notes that in many Orthodox churches, there is a curtain between the altar and the nave; it's drawn open during liturgical services in order emphasize that communion with God, which was at one time sealed off from humanity, now available to all who approach in faith.  

 

 . . . 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 says that the completeness of the salvation won by Christ is signified in this resurrection of the saints from the Old Testament.  It says that this is a guarantee of the promise 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, it notes, 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!"   According to my study Bible, this centurion is a Gentile who realizes that Jesus has dominion over nature, and therefore acknowledges Him as the Son of God.  In tradition he is known as St. Longinos.

The text tells us that, immediately after Jesus 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.  These images sear the mind as those of things popping open, almost like spring -- the tearing of the veil of the temple in two from top to bottom, the earth quaking, the rocks splitting, graves opened and the bodies of the saints who had fallen asleep raised and coming out of the graves, even appearing to many.  Everything splits open to reveal extraordinary things setting forth, pouring out, appearing before people, as if the whole world has suddenly broken open with these extraordinary things exploding out like chicks breaking out of an eggshell they've broken open from within.  Christ's voluntary death lets forth an unprecedented outpouring from the world, splitting the veil in the temple and the rocks, opening the graves, and saints appearing to the people.  It's like an eruption of life that was just waiting to be revealed, which nobody knew was there.  But poetically, perhaps ironically, it is Christ's death which explodes this vivid outpouring of life.  It's as if there were all these things hidden, and all it took was this one event to unleash them for all to see.  This is a strange parallel with the understanding of the season of spring, its name in many languages indicating the "springing forth" of flowers from the ground.  But Christ's death springs forth everything, not just flowers.  It's an indication of things to come, the kinds of truths and meanings that will flow from this event and through the Church, bringing countless things to light and into history in ways that inform every facet of our lives --  most of which is now so woven into our culture we are likely no longer entirely aware and might struggle to name.  This outpouring has to be understood as the effect of the Sower, who will now be "sown" in the ground Himself, and whose Resurrection it all portends.  Jesus has said to Himself, in John's Gospel:  "The hour has come that the Son of Man should be glorified. Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain" (John 12:23-24).  Even more powerfully, He asks us to follow Him, for participating in His life, death, and Resurrection, we may also do the same:  "He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor" (John 12:25-26).  He sows His life and expands new life for us all.  Whatever we "lose" in following Him, is raised up with many, for the Father will honor such endeavor, and all of the life exploding out in Jerusalem at Christ's death affirms this unmistakable power.  Let us consider what His death and sacrifice give to us; let us live His life He gives us in His Resurrection, and share in what we reap.  For even as the centurion can see, "Truly this was the Son of God!"

They divided My garments among them, and for My clothing they cast lots

 

 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 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 built 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 

 

We are currently reading through the Passion of Christ.  Jesus has been convicted in night trial before the Sanhedrin, and brought to Pilate the Roman governor of Judea who sits in the judgment seat.  Pilate finds no guilt in Jesus, and has tried three times to release Him, but the chief priests and elders have coerced the crowd to demand Barabbas.  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 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 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 built 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 has a note on the entire passage in today's reading.  It comments that Jesus accepts mockery and endures the weakness of our body in His own to take upon Himself our sufferings.  This is accomplished because He unites His divine nature to our human nature.  So, His humanity is truly our humanity.  As He has no sin, He nevertheless 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).  Matthew speaks of the two robbers who were crucified on either side of Jesus, that at first both mock Him.  But we know from St. Luke's Gospel that one of them would later repent (Luke 23:39-43).  The words spoken by the prophet which are fulfilled are from Psalm 22:18; the entirety of the Psalm describes the Crucifixion.   The words from the first verse of this Psalm will be on Christ's lips as we follow the events of His Crucifixion in the next reading.

 

 One element that pervades all of today's reading is how completely Christ is reviled in the scene presented to us.  Crucifixion itself was the harshest punishment the Romans handed out.  It was reserved for the worst of criminals.  It assigned a slow and agonizing death which included the most punitive type of shame to a criminal -- hung upon a cross before all, and for days at a time.  Crucifixion itself invited public spectacle and jeering at ones exceptional suffering and degraded state.  The notion of personal honor is important here, as it was an important understanding in classical civilization, and so this treatment was degrading on a number of levels, and designed to assert a full lack of any consideration whatsoever for the person as a human being.  In the classical world, even cruelty to animals was a subject of discussion of moralists and philosophers, many asserting that animals had souls and therefore the right not to suffer unnecessarily.  So one way we might consider St. Paul's words (as referred to by my study Bible) that Jesus Christ came to "be sin" for us is to consider this extraordinarily degrading treatment.  We couple this with the understanding that so many knew Him to be innocent of wrongdoing, and it puts us in a place where we see extraordinary injustice even on purely human terms; treated as One made notorious in this iniquitous treatment seems to embody "sin" in and of itself.  But Jesus bears all of this, and He has willingly gone to His Cross to defeat sin once and for all.  His divinity not only defines Him but bears witness to the cruelties and unjust sufferings the world visits upon Jesus, and so becomes the ultimate judge of sin itself.  For there is no doubt that this isn't a simple story of certain religious leaders seeking to do in their opponent, a man whose growing popularity is a kind of threat or a thorn in their side.  What we're witnessing is the outcome of a tremendous battle behind the scenes, of the "ruler of this world" and the forces represented thereby and Christ as the Son who is in all things obedient to the Father.   In John 8:44, Jesus condemns those who do as the devil does:  "You are of your father the devil, and the desires of your father you want to do. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he speaks a lie, he speaks from his own resources, for he is a liar and the father of it."  So we cannot separate the sin and evil put upon Christ from the spiritual forces with which people ally when they do so -- and Christ, as Son, becomes the great object of this spiritual battle.  In so doing, we could say that the devil attempts to paint Christ as the ultimate evil, as sin, projecting his own state upon the Lord.  In this light, let us consider that Christ has also taken on all the shame we might ourselves experience, vividly rendered for us in the Gospel accounts.  Additionally, Christ voluntarily took on the consequences of sin -- corruption and death -- but without Himself sinning.  He Himself has become like a sin offering, reconciling humanity and God for the renewal of the world, in a completely ontological sense.  That is, this reconciliation runs to the fullness of all that is, seen and unseen.  But lest all of these considerations lead us to a kind of despair at such unjust suffering, let us consider that it is not just Christ's divinity but His own state as a sinless human that enables evil to be defeated -- even evil in the highest places.   In Luke's Gospel, when the seventy apostles return rejoicing that they were able to cast out demons, Jesus says, "I saw Satan fall like lightning from heaven" (see Luke 10:17-19), for as Christ's power becomes shared by human beings, the ruler of this world is defeated.  So let us take heart, for Christ knows this is the way to defeat evil, and we are invited into that struggle because of all He has done.  If we carry Christ with us and within us as we go through this world, we also participate in the Resurrection He will bring, and the defeat of death and evil.  For we may also bear witness for the court of His judgment.  In what we see today, the prophecy is fulfilled:  "They divided My garments among them, and for My clothing they cast lots."  In a worldly sense, Christ is treated as a person become nobody, nothing; even His clothing is left to others to cast lots for.  In such fulfillment, He becomes the Almighty, and Savior of all things.

 

 

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 about Jesus brought to trial before Pontius Pilate, the Roman governor of Judea.   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 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!"   

 "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 has a comment on verse 25, regarding the people's answer, "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 is a grave and terrible sin.  It notes that what was seen by many as a curse is in fact a blessing which is invoked unwittingly, for Christ's blood is the source of everyone's redemption.  These words are implicitly spoken by anyone who sins.  My study Bible adds that St. John Chrysostom teaches that even those these particular Judeans under the coercion of the religious leaders "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."  Additionally, St.  Chrysostom goes on to note 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 states that every king is proclaimed by his soldiers.  Although the intention here is mockery, it is again prophetic that Jesus should be crowned and hailed as King by soldiers of the governor (see also John 11:49-51, where Caiaphas unwittingly prophesies of Christ's redemptive work).  This mockery shows Christ as the One despised and rejected by human beings and bears the iniquity of all of us (see Isaiah 53:3-9).  My study Bible notes also that Jesus is clothed in scarlet, which represents both His royalty and also the sins of humanity which He has taken upon Himself. 

My study Bible comments on verse 25, containing the curse "His blood be on us and on our children."   First noting that it's a great and terrible sin to use this as an excuse to persecute Jews, it adds importantly that this is an unwitting blessing.  It's important, to begin with, that we understand the important thing here is not exactly who is to blame for crucifying the innocent Christ.  Pilate seeks to wash his hands of the mess, but he can't evade his responsibility as governor for this decision.  Neither can the people who shout for Christ's crucifixion nor the religious leaders who exhort them to do so, and have presented Jesus to Pilate as a kind of fait accompli to have Him executed as a criminal.  All of them know that He is, in Pilate's words, a just Person.  What becomes really important is, first of all, everyone's capacity for repentance and thereby the receipt of Christ's saving grace.  What is also strikingly notable about this passage is a sort of crazy inversion of truth -- or perhaps we might call it truth hiding in plain sight.  What is meant as a curse is actually an invocation of a blessing, an unwitting statement of the power of Christ's blood to redeem and to save, to cast away sin and grant life.  His is the blood of the Passover but magnified to an eternal and truly universal sense of saving life.   The mocking scarlet robe given to Christ, and also the soldiers' ridiculing salute, "Hail, King of the Jews!" are also examples of the strange inversion of truth.  What is meant in derision is actually profound truth, again hiding in plain sight, obscured by terribly evil circumstances.   And the horrific evil we witness, of the ultimate Innocent knowingly unjustly condemned, abandoned, and given to torture and the most heinous form of punishment, is also a kind of strange inversion of truth.  For if we take it at its face value, and without the Resurrection that will follow, then all we see is a terrible monstrous evil.  But God will use even this as the foundation for the salvation of an entire created order, a whole universe, and grace abounding in all and through all things, and for all time.  This Christ knows and so willingly has gone to His death, with full knowledge He may be a stumbling block, and knowing the free will of people to reject what He has done and so reject their salvation.  But where He goes, He goes for us -- and in so doing, He proclaims the love of God for all.

Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him

 

 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 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 

 

 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 as priced, whom they of 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 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 comments that the chief priests hide their real charge against Jesus -- the claim of equality with God -- because this would not persuade the governor to sentence Him to death.  Instead they devise to present a charge of treason, that Jesus called Himself the King of the Jews.  Such a crime would carry the death penalty, as it constitutes 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.  My study Bible comments that Jesus is the true Son of the Father, yet the name Barabbas means "son of the father."  Ironically, these crowds have to choose between one Son of the Father and the other.   My study Bible says that as they influence the crowds to choose Barabbas, these chief priests indicate to which father they belong -- the devil (John 8:44).  

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!"  Then the governor said, "Why, what evil has He done?"  But they cried out all the more, saying, "Let Him be crucified!"   Here Pilate tries three times to release Jesus, but the chief priests and elders persuade the people that they should ask for Barabbas and destroy Jesus, thus refuting Pilate's three attempts.  In the end, my study Bible says, they are demanding the release of a rebel like themselves.

 

 Pilate tries three times to save Jesus, because it's the time of the Passover Feast, and so the occasion when the Romans would give amnesty to one of the prisoners of the Empire, giving them back to the community, so to speak.  Pilate, being an outsider to the politics of the temple, hasn't really any problem with Jesus.  Jesus is not like Barabbas, who was likely what may be called a brigand, one involved in insurrection against the Romans.  Barabbas is a kind of known quantity to Pilate, the type of man seen as a criminal because he was involved in some sort of violence against the state.  State power and order were the greatest priorities for the Romans, and so certainly for this Roman governor keeping those like Barabbas under control would have been an obvious concern.  But Jesus is another matter altogether.  Well-spoken, and meek (or gentle), Jesus is someone that a Roman official could possibly regard as possessing some kind of virtue.  Barabbas, by contrast, is here called a notorious prisoner.  Moreover, Pilate's own wife confesses to him that he'd best beware of how he treats Jesus, even sending Pilate a message:  "Have nothing to do with that just Man, for I have suffered many things today in a dream because of Him."   Among the peoples and cultures of the Mediterranean still today, and certainly then, portents and omens such as dreams have some mysterious significance.  One could possibly ignore them and regret it.  In a world such as Pilate lived, confidence and trust would be in short supply; perhaps only a wife could be trusted to confide such a message honestly (her fate, after all, rested with him as well).  But the Gospels tell us that Pilate honestly has found nothing wrong or criminal in Jesus ("Why, what evil has He done?").  Moreover, he knows that these religious leaders who want Jesus executed seem, apparently to Pilate, to want to do so out of envy.  Perhaps Jesus is a type of leader in the society that might be easier to deal with than those who favor brigands like Barabbas.  At any rate, whatever Pilate is thinking, it's his job to maintain the peace and order such as it was, or his own career would certainly be on the line.  So for all these various reasons, Pilate tries to free Jesus.  But the religious leaders are experts in coercion and manipulation, and they have determined that they are to be rid of Jesus, who seems to challenge their authority and has favor with the people.   He wants to change things, and especially He challenges the ways that they do things.  He's a threat to them in this sense.  Pilate fails to persuade the crowds, and perhaps he sees there is no sense arguing with the religious leaders; he's not going to change their minds.  But instead of asserting his authority -- which he could do as the power rests with him in these circumstances -- he won't challenge them anymore.  Perhaps he thinks he's got enough trouble on his hands with insurrections as it is; perhaps he thinks it's canny to do some horse trading and give in to the religious leadership here to stay on good terms as their cooperation is necessary to Rome.   At any rate, it is here where our reading cuts off for today, and so we must wait until Monday's reading to see the decision we know will happen, and Pilate's manner of delivering it.  But let us consider Pilate's judicial decision here as one that weighs on a scale of balance:  on one side is the Jewish nation as represented by the religious leaders and the crowd's demand for Barabbas, and on the other side is Jesus in whom Pilate can find no evil.  How would we see the balance on this scale if we were Pilate?  We know it's heavily tipped in favor of Christ, for we know His substance and who He is.  But Pilate has things he knows about these leaders such as their envy, he knows of his wife's troubling dream, he knows that rationally he has found no evil that Christ has done.  We each might find ourselves at some time in Pilate's seat, needing to make a decision between forces that are highly coercive -- people whose cooperation we might need, and the truth that seems to present itself before us.  Think about Pilate the next time such a circumstance presents itself; for we don't know who might be standing before us.  It might be one of "the least of these," a brother of Jesus.

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"

 

 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 as 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 

 

Yesterday we read that, as Jesus was on trial inside the home of the high priest, 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.

 

 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 while the religious Law dictated the death penalty for blasphemers (Leviticus 24:16), under Roman occupation, the Jews were prohibited from carrying out an execution.  Thus, they had to get permission from 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 as priced, whom they of the children of Israel priced, and gave them for the potter's field, as the LORD directed me."  My study Bible contrasts Judas' state with that of St. Peter.  Peter repented in his sorrow (see yesterday's reading, above, "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").  Judas is remorseful but does not repent.  My study Bible comments that suicide is not a sign of repentance but of being self-absorbed.  There are two accounts of Judas' suicide in the New Testament, here and in Acts 1:16-19. 

 

 My study Bible contrasts the response of Judas with the response of Peter.  Peter is repentant, but Judas is remorseful.  So we have to consider what the difference is.  In one instance, that of Peter, a repentant Peter understands that he has failed not just himself, but he has also failed to heed the word of Christ.  He's repentant in this sense by knowing that his own confidence in himself was misplaced, and comes to recognize himself in the eyes of God.  Indeed, as we remarked in yesterday's commentary upon the reading that included Peter's three-time denial, in Luke's reporting of that story, Peter's repentance and bitter tears come because of a glance from Jesus (Luke 22:61).  But Judas' remorse, in contrast, is one that does not turn back to Christ, but only to himself.  My study Bible comments that suicide portends self-absorption.  What we find is that Judas in some sense punishes himself, and judges himself -- and does not come to Christ for His judgment.  To feel remorse may happen for all kinds of reasons.  We do not necessarily fully know Judas' remorse.  It may be straightforward that he feels a deep guilt, recognizing that he has betrayed innocent blood.  Some speculate that he thought the arrest of Jesus would inspire some sort of rebellion.  But what we do know is that he has taken it upon himself to be judge and jury, and to mete out a kind of punishment, to declare his own life over and end it himself.  But it gives us a great lesson:  that to collapse in our own remorse over a failing, even over an act for which we feel great guilt and regret, is not the same as coming to our Lord in confession and repentance.  For in doing the latter, we seek God, even through the worst of our own times in life, even in the midst of our own failings. There we find real repentance, for we open the capacity for a change of mind and heart, for illumination as to how to go forward, replacing despair, and seeking only the will of God for ourselves instead of our own judgment.  Perhaps it is at the times we are most broken and discouraged that we might find our greatest gift of grace awaits.  For turning to Christ we will find the resurrection He offers to us, and how to bear our own cross.  Judas does not do this, and so his woe is complete, as foretold by Christ. It teaches us that to allow ourselves to feel the despair brought on by self-recrimination isn't good or healthy.  Our lives are not meant to be saturated in punishment we can mete out to ourselves, but for a true change of heart that turns to God even when we're tempted to despair.  Let us consider what Judas' suicide teaches us, and the mindfulness we need amidst our own failures.  Self-flagellation and punishing ourselves isn't fruitful in God's sight; it doesn't correct nor do what we need.  We turn to Christ, and ask for His light, to show us the way and what we need to change, giving us His way instead of our own hopeless despair.  

 

 

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

 

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 councils 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?"

 

 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 on the report that it is a girl who is the first to test Peter.  It notes that this is considered an icon of the temptation of Adam by Eve (Genesis 3:6).  It says that our fallen state is overcome in Christ when women are the first to hear, believe, and proclaim the Resurrection (Luke 24:1-10).  

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."  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.  Peter is so overcome with fear, my study Bible notes, that through these three people questioning him as to his relation to Christ, he did not recall Christ's prediction nor come to repentance.  But the crow of the rooster causes him to remember.  As St. Luke reports this story, it is the gaze of Christ from within the home of the high priest which causes him to weep bitterly (Luke 22:61-62).  

Let us note that Peter's denial of Christ is not a simple matter of simply staying silent and moving away, but the second time he's questioned, he actually denied knowing Christ with an oath.   The third time he's questioned, moreover, he began to curse and swear to make an even more vehement denial.   To our modern ears, these may seem like vehement embellishments of speech, emotionally digging himself in to make his denial seem more significant.  But in the Bible oaths and swearing are taken quite seriously, for these are seen as commitments one makes with one's word before the Lord.  Jesus has taught, in the Sermon on the Mount, "Again you have heard that it was said to those of old, 'You shall not swear falsely, but shall perform your oaths to the Lord.' But I say to you, do not swear at all: neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, because you cannot make one hair white or black. But let your 'Yes' be 'Yes,' and your 'No,' 'No.' For whatever is more than these is from the evil one" (Matthew 5:33-37).  So, in a certain sense, Peter is not just simply denying knowing Christ, but he is even disobeying His commands to His disciples.  The other example we have in the Gospels of someone so carried away by his passions that he swears a rash oath, with disastrous consequences, is King Herod Antipas (see this reading).  So the denial of Christ by Peter is an occasion upon which we have to reflect what it means that Jesus teaches us not to swear at all, because our simple words must suffice for the power of truth.  So important is this understanding of our word and the importance of its truth, the Lord teaches us that swearing and oaths are vain -- and more than "Yes" or "No" is from the evil one.  Clearly Peter's emotions have put him in a place where he's without the balance to even recall Christ's words to him earlier in the evening, and so this becomes a cautionary tale to us.  If even the great St. Peter, leader among the apostles, can be so easily thrown off his guard and fail to remember his devotion to Christ, then what about the rest of us?  Let's recall Peter's words to Jesus earlier in this evening:  "Even if all are made to stumble because of You, I will never be made to stumble," and, "Even if I have to die with You, I will not deny You!" (see Matthew 26:31-35).  There's another essential, important lesson we can learn from Peter's denial, and that is in his tremendous capacity for humility.  We recall the powerful rebuke given to him by Jesus, when Peter protested that Jesus should not die:  "Get behind Me, Satan!" (see Matthew 16:22-24).  Can we imagine such a word from Christ, in front of the rest of the disciples?  And yet, Peter did not turn away, but accepted.  From this humiliating and bitter failure, Peter will also return to the disciples, and for his true repentance be also specifically forgiven and received by Christ.  So, in the telling of this story, we also have St. Peter's saving humility, inseparable from his capacity for repentance, and from his genuine love of Christ.  But we're taught, also, not to trust in ourselves to the point that we're unaware of our own vulnerabilities and weakness under strain.  Let us once again consider how Christ teaches us the true power of our word, to be aware of the things we swear, the heat of the moment, and the challenges to our honor or standing in front of others.  Let us, indeed, endeavor to remember to keep it simple.  The capacity for humility is perhaps the greatest tool we have for saving grace, for finding our way through the difficult struggles and pressures we encounter in life, and in the carrying of our cross of faith. 

 

 

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?"

 

 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 councils 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 

 

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 councils 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 misunderstand the Lord's words which are reported in John 2:19-21.  It notes that some Jews believed that the temple would be destroyed and a new one built by the Messiah.  

 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 councils 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?"   Here Jesus quotes from Psalm 110 and Daniel 7:13.  In so doing, He confesses that He is the Messiah; that is fully Man and fully God.  My study Bible explains that this is so, because only a divine One could sit at the right hand of the Power, sharing authority with the Father.  This statement, it notes, was clearly 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 (Leviticus 24:16).  But Christ is not a mere human being only, and therefore His declaration of equality is not blasphemy.  

It's interesting that, as my study Bible notes, the high priest understands clearly what Christ is saying, that He has claimed equality with God the Father.  These educated men, steeped in the Scriptures, understand this implication from Christ.  But their conclusion is the opposite of the truth, the foundational reality of Christ's assertion is dismissed out of hand.  He must be a blasphemer.  It asks the question of us, what is it that can mislead highly intelligent and educated people to a conclusion antithetical to truth?  Of course, for those who are faithful to Christ and embrace His teachings, this truth about Him is a given.  We who have struggled with our faith, and come to know Christ -- and to continue to grow in our communion with Him -- have found this truth to be so.  It is, indeed, at least as experiential (if not more so) as it is an intellectual or other type of process.  So what is missing from the mind and heart of the high priest that He can draw this conclusion, that Christ is simply a blasphemer?  Has He missed Christ's own devotion to the Scriptures and to God?  Has Christ behaved like a person who has no contact with reality?  Is He out of His mind?  Does Christ have an army He's prepared to use to fight the powers that be, or does He even use some kind of worldly authority to do so?  No, Christ doesn't come with any of that, nor does He claim such authority.  But He is armed with His gospel, He is armed with His truth, and He doesn't make apologies for it.  Sometimes that is enough to render a person an object of abject hatred and outrage.  Of course, in the next chapter, St. Matthew tells us that Pilate, another man of worldly power, understands the leaders of the Sanhedrin well.  Pilate will know that these leaders hand Jesus over to him because of envy (Matthew 27:19).  It's worth asking ourselves why intelligent and educated men -- those responsible for the spiritual welfare of Israel -- can still make such a colossal error in terms of discerning the truth about Jesus, because as the Gospels always do, it's an opportunity to learn for ourselves.  It's an opportunity to think about how and why we -- as perhaps intelligent, educated, and capable people -- might make the same kind of error, indulge in the same kind of blindness, and incur the same condemnation.  Because these men know better, because they are violating their own rules of procedure by having a night trial, because the witnesses fail to confirm any wrongdoing, we can only conclude that this is a deliberate blindness.  The protection of their own positions is no doubt dearest in their hearts above all else.  What we find is a repeated failure to put the love of God first.  There isn't a concern for fairness or justice or righteousness; only a concern to rid themselves of a threat to their places, and One who has the favor of the people.  But all of this included in the Gospels gives us things to ponder as we are to check our own tendencies to confirm our own biases, or take refuge in a blind self-righteousness.  They are a cautionary tale, as our own assurance of righteousness based on position or appearance, rather than substance, can mislead us badly.  If we aren't to be like these men, we must always be awake and alert to our own tendencies to find justification for selfish and unjust behavior.  John's Gospel tells us that "even among the rulers many believed in Him, but because of the Pharisees they did not confess Him, lest they should be put out of the synagogue; for they loved the praise of men more than the praise of God" (John 12:42-43).  Humility and love of God go hand in hand, and to check the state of our own hearts means emphasizing these two things; it's what our faith is all about, and what is missing from these men.  For Who stands before them and what they are doing they cannot truly see, because they choose not to.  It's our self-chosen blindness that may lead to our greatest blunders.  From that point of condemnation, they debase themselves even more with their behavior:  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?"  

 

 

Then all the disciples forsook Him and fled

 

 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 

 

Yesterday we read that, after the Passover Supper, Jesus came with the disciples to a place called Gethsemane, and said to the disciples, "Sit here while I go and pray over there."  And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch with Me."  He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will."  Then He came to the disciples and found them sleeping, and said to Peter, "What?  Could you not watch with Me one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done."  And He came and found them asleep again, for their eyes were heavy.  So He left them, went away again, and prayed the third time, saying the same words.  Then He came to His disciples and said to them, "Are you still sleeping and resting?  Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

 

  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.  My study Bible comments here that Jesus rebukes Peter (who is identified in John 18:10) for using the sword.  Peter still does not understand that Christ goes to His death willingly, so that salvation for humankind might be fulfilled.  A legion is 6,000 soldiers, so twelve legions is equal to 72,000 angels.  That Christ's death was foretold in the Scriptures would strengthen the disciples at their time of greatest test.  

We note that the Gospel tells us that when Jesus was arrested, then all the disciples forsook Him and fled.  He will not fight in a traditional sense with material power and weapons, but He accepts what happens as a fulfillment of the Scriptures, and knows that the occasion of His Passion will also be the occasion for bringing Resurrection to the world.  This great paradox of acceptance of what is unjust -- because there is a greater justice being served by God's activity -- becomes something we must wrestle with.  How do we know God wants us to walk through something difficult and unfair?  How do we know, when we are going through a type of injustice, whether or not fighting in a conventional sense -- or even a judicial one -- is appropriate to us?  We know, moreover, that these events do not happen "because the Scriptures say so," but in fact the truth is the reverse:  the Scriptures say so because God foresees such events.  There is a well-known expression that says that one must pick one's battles.  But how do we know what battles God wants us to fight and in what way?  Certainly Christ's way of "fighting" in this particular battle will be with His words and His testimony, and all that He has preached and taught has already come before and will serve as refutation to the false charges made against Him.  But He will also go through His Crucifixion and suffering, even though Jesus could "pray to My Father, and He will provide Me with more than twelve legions of angels."   His reliance is not on the sword, but on God.  There have been times in my life where in prayer and according to my faith I have felt that God did not want me to try to correct every injustice, even every lie someone might want to tell about me.  This is so even for things I cared deeply about, even when I was going to lose people I cared deeply about.  But there are spiritual reasons behind such movements of faith, just as God has a salvation plan for the world in which Jesus' Crucifixion, even as an enemy of the Roman state and the Jewish nation, will play a key and inescapable role.  It will become the occasion for the greatest revelation of one of the miracles of God, the great sign that Jesus is the Christ.  This is the sign Jesus has repeatedly prophesied Himself when signs were demanded of Him, which He called "the sign of the prophet Jonah" (Matthew 12:39 16:4).  We live in a climate that is intensely focused on righting all wrongs, and it's quite possible that the story of Jesus and His Crucifixion has been entirely instrumental in our hyper-awareness of injustice, and even the demands of conscience that ask to correct such wrongs.  But in our personal lives, we live in a world where injustices happen, where evil is not conquered once and for all, where -- thanks to media of all types -- lies, half-truths, and deliberately misleading stories continue unabated and in ever-expanding ways.   Had Christ lived today, we can only imagine what means would be available for slandering His life and cause, deliberately misleading people as to His motivations.  But in our own personal experience of the world, especially in carrying our own crosses and following Him, we need to see our lives in the same way that Christ now faces His life.  That is to declare for ourselves that we must rely upon God and our faith to lead us through such times of trial and difficulties, even when we're lied about, even when an injustice is happening, for it is God who may bring us through them and use them as instruments of God's spiritual power and truth in the world.  We don't know all the ways and means and outcomes that may be effected even through our suffering when we do so with Christ at our side, and through strengthening our faith in all the ways that we can.  Sometimes we will be called upon to fight with words, as Christ so eloquently does, by clinging firmly to the truth and refusing to go along with lies.  Sometimes we will go into an arena with powerful testimony, and prepared as we might be.  But sometimes, when it is futile to speak even for the sake of the accusers, we might be prayerfully silent, as we will see Jesus do as well when He knows they are beyond repentance.  But nothing is lost or wasted in the economy of God and of our faith.  Jesus has told the parable of judgment, of the Sheep and the Goats in this reading, and, like the prophets and martyrs Christ has repeatedly mentioned, we don't know when our own suffering in our faith will be used as an occasion for God's purposes, for judgment, for the work of the Holy Spirit in the world (John 16:8-11).  We don't know how even our own suffering might be used by God when our faith tells us to accept.  We know that we will face difficulties in life; although we all could envision a life where every injustice is corrected, where we may right every wrong and challenge every slight, perfect justice does not exist in this world.   It is still beset with the effects of sin and evil, where every temptation to manipulate and abuse power remains with us, and may even be magnified through new methods of manipulation and coercion.  But our lives are meant for more than the simply worldly, and when we lose the rock of faith we lose this perspective.  In yesterday's reading, Jesus called upon the disciples to "watch and pray."  In the world of temptations which proliferate on social media, to participate in bullying or "canceling" others, to believe false stories or half-truths promulgated to encourage us to join a kind of mob, let us always watch and pray.  Let us be awake to the realities that are around us, trusting in prayerful faith to walk us through, to practice our own just behavior and righteousness toward others.  Let us remember that humility is a key to our faith.  Jesus teaches us to be "wise as serpents and harmless as doves" (Matthew 10:16), so that we may pick our battles wisely, to stand in the deep truths of faith that matter, and remain a part of the foundation Christ has brought to us.  For this is the higher ground, the place we need to be, the place in which Christ stands and to which He calls us at all times -- even when our friends may flee.

Watch and pray, lest you enter into temptation

 

 Then Jesus came with them to a place called Gethsemane, and said to the disciples, "Sit here while I go and pray over there."  And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch with Me."  He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will."  Then He came to the disciples and found them sleeping, and said to Peter, "What?  Could you not watch with Me one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done."  And He came and found them asleep again, for their eyes were heavy.  So He left them, went away again, and prayed the third time, saying the same words.  Then He came to His disciples and said to them, "Are you still sleeping and resting?  Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

 

- Matthew 26:36-46 

 

On Saturday, we read about Christ's institution of the Eucharist at His final Passover Supper:   And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins.  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."  And when they had sung a hymn, they went out to the Mount of Olives.  Then Jesus said to them, "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.'But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  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.

 

  Then Jesus came with them to a place called Gethsemane, and said to the disciples, "Sit here while I go and pray over there."  And He took with Him Peter and the two sons of Zebedee, and He began to be sorrowful and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch with Me."  He went a little farther and fell on His face, and prayed, saying, "O My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will." My study Bible explains that when Christ speaks of this cup He's referring to His impending death.  It notes that according to His divine nature, He willingly goes to His death.  But as a human being, He wishes He could avoid it -- it is the mark of humanity to abhor death.  Christ prays if it is possible that it be taken from Him, and gives thereby abundant proof of His human nature.  But Jesus is also without sin, and completely subjects and unites His human will to the Father's divine will.  

Then He came to the disciples and found them sleeping, and said to Peter, "What?  Could you not watch with Me one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again, a second time, He went away and prayed, saying, "O My Father, if this cup cannot pass away from Me unless I drink it, Your will be done."  And He came and found them asleep again, for their eyes were heavy.  So He left them, went away again, and prayed the third time, saying the same words.  Then He came to His disciples and said to them, "Are you still sleeping and resting?  Behold, the hour is at hand, and the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."  Jesus teaches the disciples (and us) to watch and pray.  My study Bible comments this command the key to Christian spirituality and our struggle against temptation.  By this, it says, Christ's human soul is strengthened, and He faces death with divine courage.  By contrast to Jesus' vigilance, the disciples sleep.  As body and soul are united, my study Bible says, the spirit is paralyzed by a lethargic body.  A willing spirit, which recognizes the weakness of the flesh, struggles against its weakness, relying on God's presence and power.  

My study Bible offers this final thought on today's reading, that a willing spirit, recognizing the weakness of the flesh, struggles against its weakness, relying on God's presence and power.  This statement is powerfully true, and in Christ's agony in the garden of Gethsemane, we also are taught how to approach our own hours of agony and sorrow.  Sometimes it is a struggle just to think what to do next in a difficult situation, particularly if we struggle at times of seeming abandonment.  In their sleeping, the disciples figuratively abandon Christ, and we hear His cries of protest, "What?  Could you not watch with Me one hour?"    To struggle against the weakness of the flesh can mean all kinds of things, and in particular, as we relate to the struggle of the humanity of Jesus, that can mean that we struggle against despair, against hopelessness, or even that we give in to the world's certain pronouncement that we're on the wrong course when we follow where our faith leads us.  Jesus' words to the disciples are "watch and pray" against such temptations.  If we think about it we may all have been there at one time or another, and Christ's struggle in the garden becomes our struggle also.  Because the divine Jesus has experienced even this part of our human lives, His life touches us and leads us in so many of our own difficulties.  He has plumbed the depths of such experiences.  When I struggled against hopelessness, not knowing what to do when a parent was under severe duress in the hospital, and left on my own by siblings to make such dire choices, my refuge became prayer.  Any inspiring prayer I could find became a help, memorably and remarkably restoring my energy to face another round of difficult choices.  Christ was right, as should not have surprised me, but prayer did indeed become an inspiration, a kind of miraculous medicine restoring my spirits, so that I could carry on with courage I didn't have a little while before.  What is important is that we take these struggles seriously, understanding or own vulnerabilities.  We "watch and pray" because the world will not always give us good news nor help us in our challenges.  We may also find ourselves sorrowful and deeply distressed.  But just as Christ knows what is coming, and that His struggle -- and even death -- will initiate a New Covenant for all (see yesterday's reading, above), God's ways are not our ways nor God's thoughts our thoughts (Isaiah 55:8).  And so, even in the extreme circumstances of Christ's approaching Passion, He prays and teaches the disciples what they must do in the face of the dire things they will soon face.  If this is Christ's teaching for this most difficult of circumstances, then it must be our lesson too, for life offers us challenges that worldly experience alone does not suffice to help.  We need encouragement and strength in the face of bad news; we need God's way for us through difficult times.  Let us remember that the temptation to despair, to give up, may so easily present itself to us.  We watch and pray because it is what we need through all things.  We don't give up or give in to such temptations of the flesh.  We need the strong medicine of our prayers, and the watchful spirit that knows what is necessary.

 

 

 

 

Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you"

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins.  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."  And when they had sung a hymn, they went out to the Mount of Olives. 

Then Jesus said to them, "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.'

"But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  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.

 

- Matthew 26:26-35 

 

Yesterday we read that on the first day of the Feast of Unleavened Bread the disciples came to Jesus, saying to Him, "Where do You want us to prepare for You to eat the Passover?"  And He said, "Go into the city to a certain man, and say to him, 'The Teacher says, "My time is at hand; I will keep the Passover at your house with My disciples."'"  So the disciples did as Jesus had directed them; and they prepared the Passover.  When evening had come, He sat down with the twelve.  Now as they were eating, He said, "Assuredly, I say to you, one of you will betray Me."  And they were exceedingly sorrowful, and each of them began to say to Him, "Lord, is it I?"  He answered and said, "He who dipped his hand with Me in the dish will betray Me.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had not been born."  Then Judas, who was betraying Him, answered and said, "Rabbi, is it I?"  He said to him, "You have said it."

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."   My study Bible notes that this is the institution of the Eucharist, which it calls the "long-awaited messianic banquet," to which even Judas is admitted (compare Esther 7).  Jesus is seeking by all means possible to save him.  But because of his wicked heart, my study Bible says, Judas' participation will lead to his condemnation (1 Corinthians 11:27-30).  These words of Jesus are repeated in the Divine Liturgy of St. John Chrysostom; they invite the faithful to receive His body and blood.  In Holy Communion we are thereby united to Christ.  As Jesus gave thanks (εὐχαριστέω/eucharisteo, forming the Greek root of "eucharist"), it teaches us how we are to celebrate this sacrament, also that He comes willingly to His Passion, and even, my study Bible says, to accept sufferings with thankfulness -- knowing that God can use sufferings for ultimate good.  Moreover, the Old Covenant was sealed with the blood of bulls and goats.  But the New is sealed by the gift of Christ Himself, who my study Bible says shed His own blood to conquer sin and death and to reconcile us with God.  Christ names it the blood of the new covenant, effectively God's promise and the fulfillment of the Law.  "New" indicates that this covenant brings immortality and incorruptible life; and it's very important to understand that this covenant will always carry the quality of newness.  Shed for many uses an Aramaic expression meaning "for all."

 

 "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."  And when they had sung a hymn, they went out to the Mount of Olives.  My study Bible notes that patristic commentary teaches that Jesus also drinks the cup of His own Blood.  He does so in order to lead all believers into participation in His heavenly mysteries; one more incident in which He fulfills all righteousness.   In My Father's kingdom, my study Bible says, relates to the time after Christ's Resurrection, when He will both eat and drink to show the reality of His victory over death (Luke 24:41-43).  Additionally, it points to the eternal banquet of the Kingdom in the age to come.  

Then Jesus said to them, "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.'  But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  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.  This prophesy of Christ regarding Peter's denial will be fulfilled as Peter stands outside the home of the chief priest, with which Jesus is tried by the Sanhedrin.  We will read this story of denial later on in this chapter.   But for now, let us note how emphatically Peter and all the disciples declare they will not deny Christ.

As Jesus is on the cusp of His Passion, He tells the disciples, "Take, eat; this is My body."  It is remarkable to consider the time, not only because of its proximity to the Crucifixion, but because He is literally teaching them the truth behind what is about to happen. Everything about to unfold is the culmination of His ministry, the final gift He gives for salvation, to the world.  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."  Let's consider that His blood will indeed soon be shed, for which He now gives thanks in front of the disciples.  God is using this occasion for something much greater than anyone can understand in that room, and likely for something much greater than any one of us has realized even two thousand years later -- and Christ Himself is giving thanks for the opportunity, the blessing, the grace, and the magnanimity of this new covenant which will remit sins for all who take it up and live it.  He insists that they all drink -- even His adversary, soon to be His betrayer, Judas, who has been with Him all this time.  Because this grace is on offer for many, meaning "for all," He commands all to drink.  The remission of sins is the acceptance into His eternal Kingdom, His Father's kingdom, the one established in the promise of Christ the Bridegroom, and this is that true New Covenant.  It is now available to all who will take it up and live it.  So Jesus establishes where He is before all the disciples here, explaining to them what is about to happen and why, even giving thanks for the occasion, so that they and we will know the depth and meaning of what they will witness, and what is being initiated for the life of the world.  He predicts their denial, and their scattering and stumbling in the face of the shattering reality they will face.  Can we imagine giving thanks in such a circumstance?  And yet, with God, all things are possible, and "we know that all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  If Christ can give thanks at this moment, then let us remember at all times in our lives to give thanks, for we do not know how God is calling us, through the good and the evil, and what God will make out of every moment of our lives, in ways which we can't yet see.