I do not know this Man of whom you speak!

 

 Now as Peter was below in the courtyard, one of the servant girls of the high priest came.  And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth."  But he denied it, saying, "I neither know nor understand what you are saying."  And he went out on the porch, and a rooster crowed.  And the servant girl saw him again, and began to say to those who stood by, "This is one of them."  But he denied it again.  And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it."  Then he began to curse and swear, "I do not know this Man of whom you speak!"  A second time the rooster crowed.  Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times."  And when he thought about it, he wept.

 

- Mark 14:66–72 

 

Yesterday we read that they led Jesus away to the high priest after seizing Him in the garden of Gethsemane; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.  Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing.  Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.

 

  Now as Peter was below in the courtyard, one of the servant girls of the high priest came.  And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth."  But he denied it, saying, "I neither know nor understand what you are saying."   My study Bible comments that a girl being the first to test Peter is an icon of the temptation of Adam by Eve (Genesis 3:6).  It says that our fallen state is overcome in Christ when it is women who are the first to hear, believe, and proclaim the Resurrection (Mark 16:1-11).  

 

 And he went out on the porch, and a rooster crowed.  And the servant girl saw him again, and began to say to those who stood by, "This is one of them."  But he denied it again.  And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it."  Then he began to curse and swear, "I do not know this Man of whom you speak!"  A second time the rooster crowed.  Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times."  And when he thought about it, he wept.   St. Peter is so overcome with fear that neither Christ's prediction of his denial (Mark 14:27-31), nor the first crowing of the rooster calls him to repentance.  But only the second time the rooster crowed called to mind the word that Jesus had said to him.  And when he thought about it, he wept.  My study Bible quotes commentary from St. Ambrose of Milan, saying that nonetheless, "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud."

 

 We all fail in our courage sometimes.  This is the man -- St. Peter -- whom tradition tells us requested to be crucified upside-down for fear of being considered equal with His Lord.  St. Peter also figures prominently in the Gospels as the one who so often speaks for the rest of the apostles, as he will also figure in the story of the early Church, after Christ's Ascension.  So, this same heroic, stalwart, strong, and courageous St. Peter is the man is today's story -- the one who cannot confess his faith in Christ in front of a servant girl.  To add insult to injury, as the expression goes, he's also the one who swore to Christ, after Jesus warned him that he would deny Him, "If I have to die with You, I will not deny You!" (See this reading.)  Neither should we forget that it is the same St. Peter to whom Jesus issued the unforgettable rebuke, "Get behind Me, Satan! For you are not mindful of the things of God, but the things of men" (see Mark 8:30-33).  So the life of this exemplary disciple (as one who more often than not might be called "first among equals") is filled with ups and downs, humiliating mistakes and failures, grand triumphs, total exuberance, a great and undoubted love of Christ, terrible heartache and fear, and finally the triumph of a martyr.  This is St. Peter.  But perhaps the best thing that St. Peter gives us is his love that is so strong it overcomes his shame and he returns to Christ and the rest of the disciples.  You see, it really seems that this is the great -- perhaps the greatest -- gift that St. Peter gives to us, to all of us, the rest of the Church, and for all time.  Because St. Peter shows us that, like the Prodigal Son (Luke 15:11-32), we can return to a loving Father, a loving Lord and Master, who does not lose His love for us because we make mistakes and err in our humanity, even multiple times.  It's to St. Peter that Jesus directed the admonition in the garden of Gethsemane, just before His betrayal and arrest, "Simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak" (see again Friday's reading).  And to St. Peter that Jesus said, "Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren" (Luke 22:31).  We note Jesus' confidence that St. Peter would return, and indeed this man so afraid of a servant girl in today's reading would be the one to strengthen his brethren.  As human beings, like St. Peter, even with his great faith, we may go through our own tumult, fear, lack of courage, and insensibility on a number of occasions and for many reasons.  But we need to remember that our story in the Gospels contains all these facts about St. Peter for good reasons, because in him we find ourselves and our direction for our faith:  we return to Christ.  We always must return to Christ.  For we are meant to overcome even ourselves, to grow and gain courage and confidence in our faith, to strengthen one another, to find our deeper faith, and to move forward.  For it is this deepening of faith that is the true universal mark of discipleship:  we seek to grow toward God.  It matters not at all where we are right now, how well our faith and our strength and our courage is serving is or how poorly.  But what matters is our ongoing deepening understanding and growth of our faith, for our destiny is in Him, and that journey is meant to be infinite.  Let us take courage and know that we are meant for this journey.  Like St. Peter, our failures and even shame may become springboards to greater love and truth, and deeper faith in our future.  For he lived knowing that this story would be told of him -- even that he stood outside reduced to cursing and swearing that He did not know the Man while Jesus was on trial; and he died choosing also to serve the Lord in humility even in death.

 

 

 

 

Are You the Christ, the Son of the Blessed?

 

 And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.  Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing.  Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.

 

- Mark 14:53–65 

 

On Saturday we read that, immediately, while Jesus was still speaking in the garden of Gethsemane, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given the a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Then they laid their hands on Him and took Him.  And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled.  Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked. 

 

And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.  Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing.  Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.  In today's reading, Jesus responds to the questioning of the high priest ("Are You the Christ, the Son of the Blessed?") by saying "I am."   In Greek, this is εγω ειμι/ego eimi, which is the divine Name of God, as given to Moses in Exodus 3:14.  My study Bible comments that its use indicates a theophany, meaning a revelation of God Himself.  The use of this Name by a mere human being was considered to be blasphemy and was punishable by death (Leviticus 24:16; see John 8:58).  But because Jesus is fully god, my study Bible explains, His use of this Name cannot be blasphemy.  Instead, it reveals His unity with the Father and the Holy Spirit.  My study Bible further notes that only in St. Mark's Gospel is Christ's answer so direct.  Jesus adds, "And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  To sit at the right hand of the Power means to share authority with God the Father.  My study Bible indicates that this statement has been clearly understood by the high priest to be a claim of equality with God.  

 

In the story of Christ's Crucifixion we see a repeated pattern in which things look strangely upside down, not working in accordance with the proper order of things.  In today's reading we see that pattern.  There are witnesses called to testify against Him.  Clearly witnesses have been set up to do this, but they are also false witnesses; all lie.  Not only that but despite that this has been clearly arranged, they cannot get their stories straight, so that their testimonies did not agree.  Then some are called specifically to testify against Him regarding His words about rebuilding the temple, as reported in John 2:18-22, in which this image was given by Christ to illustrate His Resurrection after three days.  But even these witnesses cannot keep their stories straight, and neither do their testimonies agree.  So there is this twisted sense to this trial, which happens at night in violation of Jewish law in the first place.  Those who are supposed to testify to something that they witnessed speak of things which didn't happen, or twist words they clearly do not understand and didn't hear themselves, and even their concocted stories don't agree with one another.  To all of this lying Jesus remains silent.  He answers not a word.  Finally, the chief priest asks Him a direct question, "Are You the Christ, the Son of the Blessed?"  And Jesus answers truthfully.  He gives perhaps an even more full answer than was necessary, but nonetheless here is finally a truthful Witness at this trial.  He says, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  But when Jesus bears true witness to Himself and the fullness of His identity, He is accused of the most fearsome kind of lie. The chief priest is satisfied, saying, "What further need do we have of witnesses?"  He then charges Jesus with blasphemy, a charge which renders Him condemned to be deserving of death.  Think of it, He is the author of life, our Creator, being assigned to the conviction deserving death by these men meant to be serving God in their capacities in the temple.  The Lord they are supposed to honor, because He has told them the truth, is now spat upon, blindfolded, and ridiculed with demands to "Prophesy!"  The officers of the temple strike Him with the palms of their hands; He is slapped in a manner meant to demean His stature as a Man.  The King of kings and Lord of lords is rendered less than a Man in the eyes and practice of these priests and their officers.  So, we see in this pattern of an evil time what that looks like in terms of its upside-down qualities.  There will be more to come, some striking and astonishing.  But let us consider what it is to be punished for telling the truth, blamed as the worst form of liar when one is in fact innocent, and perhaps we should say The Innocent of innocents, for it is only Christ whom we consider to have been entirely sinless.  But our King of kings and Lord of lords condescends even to this in His love for us, and His saving ministry.  In this we know the greatest beauty of them all, the divine love of God for us which teaches us what it is to love and suffer all manner of humiliation for the beloved.  He is indeed the Christ, the Son of Blessed who has blessed us all through His depth of love for us and fulfilled in all ways the title He bears.

 

 

 

 

 

 

 

 

Then they all forsook Him and fled

 

 And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given the a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Then they laid their hands on Him and took Him.  And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled. 

 

Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked. 

 

- Mark 14:43–52 

 

In yesterday's reading, we read that Jesus said to disciples following their Passover meal (the Last Supper), "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 will be scattered.' But after I have been raised, I will go before you to Galilee."  Peter said to Him, "Even if all are made to stumble, yet I will not be."  Jesus said to him, "Assuredly I say to you that today, even this night, before the rooster crows twice, you will deny Me three times."  But he spoke more vehemently, "If I have to die with You, I will not deny You!"  And they all said likewise. Then they came to a place which was named Gethsemane; and He said to His disciples, "Sit here while I pray."  And He took Peter, James, and John with Him, and He began to  be troubled and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch."  He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him.  And He said, "Abba, Father, all things are possible for You.  Take this cup away from Me; nevertheless, not what I will but what You will."  Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping?  Could you not watch one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again He went away and prayed, and spoke the same words.  And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.  Then He came the third time and said to them, "Are you still sleeping and resting?  It is enough!  The hour has come; behold, the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand." 

 

 And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given the a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Again, the text emphasizes the depth of betrayal by Judas, repeating that he is one of the twelve (see also verse 20).   The fact that a kiss is needed to signal the mob, my study Bible notes, is a commentary on those who comprised this mob.  The Jewish leaders and even the most common people would have recognized Jesus.  This shows that the soldiers were mercenaries, sent by the chief priests and the scribes and the elders, a group which included Romans according to St. John's Gospel (John 18:3).  

 

Then they laid their hands on Him and took Him.  And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled.   In John 18:10 St. Peter is identified as the one with the sword.   My study Bible comments that he still does not understand that Christ is going to His death willingly, so that salvation for mankind would be fulfilled.  That His death was foretold in the Scriptures served to strengthen the disciples at their hour of greatest need.  

 

Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked.  My study Bible reports that to flee naked is a great shame and humiliation (Ezekiel 16:39; Amos 2:16).   Some teach that this young man was James, the brother of the Lord (Galatians 1:19), while others claim he is the apostle John, who was the youngest of the twelve.  Most others, my study Bible says, believe this was Mark, the author of this Gospel, as it was a common literary device for a writer not to give his own name (see Luke 24:13; John 21:24).  The other Evangelists do not report this incident.  They would not have been inclined to humiliate Mark, whereas Mark would have been more likely to relate such an event concerning himself.  

 

The humility of Mark possibly describing himself as the one who fled naked teaches us something about the disposition of the apostles, particularly as they went out into a hostile world to preach and teach.  This attitude of humility, even to the point of describing events that happened to himself in a way that is not just humble, but in fact humiliating and shameful, once again teaches us something powerful about our faith and especially these earliest founders of our Church.  Even such horrific events, this story seems to say, as the betrayal of Jesus by one of the twelve, does not stop our need for obedience to Christ's commandments even down to the smallest consideration for the attitude He asks of us, especially in those who are charged with spreading the gospel message.  The Gospels do not shrink from presenting the disciples even in incidents that reflect mistakes of perhaps the most serious -- and even embarrassing and humiliating --kind.  In today's reading, not only is the story of the young man fleeing naked present, but also the story of the one who wielded the sword and cut off the ear of the servant of the high priest.  In St. Matthew's Gospel, Jesus replies to His disciple with a rebuke:  "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?" (see Matthew 26:50-55).  Notice also that today's reading tells us that once His disciples realize that Jesus goes voluntarily, then they all forsook Him and fled.  There are other incidents as well which show the apostles in even embarrassing or humiliating light, such as St. Peter being rebuked by Christ telling him, "Get behind Me, Satan!" (Matthew 16:23) and, of course, his denial of Christ as prophesied by Jesus, after his protests to the contrary (as we will read in the continuation of this chapter; verses 66-72).  There are a number of times when the disciples are presented as completely missing the point of what Christ is trying to tell them, and also somewhat failing in their faith.  We must be not only entirely grateful that our faith admits to our weaknesses as human beings, with a ready understanding that it is up to us to remain humble and return to Christ when we fail, with full offering of love and forgiveness accompanying repentance, and also remedies for sin which involve penitence which is therapeutic in nature.  In short, our faith offers to us a realistic picture of who we are and how we are nonetheless to practice our faith, and to rely on Christ, even in the most difficult of circumstances.  In the Revelation, the Lord says, "As many as I love, I rebuke and chasten.  Therefore be zealous and repent"  (Revelation 3:19), but all of this is within the realm of love, and the invitation that follows:  "Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me. To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne" (Revelation 3:20-21).  We are imperfect creatures, meant to be "learners" (the literal meaning of the word translated as disciples), and we're burdened by a world filled with all the effects of sin and evil.  But we have a greater good and salvation in Christ who loves us, and the great and overcoming grace of God.  Let us also learn to be humble, and to serve God's loving commandments for us all.

 

 

 

 

 

 

 

 

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!

 

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat of the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"'  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as he had said to them; and they prepared the Passover.  In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  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 never been born."

 

And as they were eating, Jesus took bread, blessed it and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  And when they had sung a hymn, they went out to the Mount of Olives.

 

- Mark 14:12–26 

 

Yesterday we read that after two days (following Jesus' prophesy of the "end times" to the disciples) it was the Passover and the Feast of Unleavened Bread.  And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.  But they said, "Not during the feast, lest there be an uproar of the people."  And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard.  Then she broke the flask and poured it on His head.  But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted?  For it might have been sold for more than three hundred denarii and given to the poor."  And they criticized her sharply.  But Jesus said, "Let her alone.  Why do you trouble her?  She has done a good work for Me.  For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always.  She has done what she could.  She has come beforehand to anoint My body for burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."   Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.  And when they heard it, they were glad, and promised to give him money.  So he sought how he might conveniently betray Him.

 

  Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat of the Passover?"  The synoptic Gospels (Matthew, Mark, and Luke) date the Crucifixion to the first day of Passover.  But St. John's Gospel dates it to Preparation Day, the day before Passover.  So this Passover meal is the occasion of the Last Supper here in St. Mark's Gospel.  In St. John's Gospel, Jesus dies at the exact time they killed the Passover lamb.  My study Bible comments that, while it is impossible to determine which is historically accurate, both traditions are theologically accurate -- the Mystical Supper which Jesus initiates in today's reading is the fulfillment of the Passover meal (synoptic tradition), and Christ's death is the fulfillment of the Passover lambs being slain (St. John's tradition).  

 

 And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"'  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as he had said to them; and they prepared the Passover.  These two disciples are identified in St. Luke's Gospel as Peter and John (Luke 22:8).  Let us note once again, as in Christ's instructions for preparation for His entrance into Jerusalem (see this reading) Jesus gives very particular and explicit directions to the disciples for this preparation for the Passover Supper.  

 

  In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish."   My study Bible comments that here Christ emphasizes both that His betrayer is one of the twelve and also that he is one who dips with Me in the dish not so much to identify who the person is, as to emphasize the level of betrayal.  He indicates that this was one of His closest friends (see Psalm 55:13-18).  That he "dips with Me in the dish" indicates a communion that will be betrayed and broken. 

 

 "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 never been born."  My study Bible notes that divine foreknowledge of the betrayal does not take away Judas' moral freedom or his accountability for his act.  For God, it says, all things are a present reality; God foresees all human actions, but does not cause them.  

 

And as they were eating, Jesus took bread, blessed it and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."   The Greek word meaning to give thanks has at its root the word ευχαριστω/eucharisto.  Eucharist (or, in Greek, ευχαριστια/euxaristia) immediately came to refer to both the Liturgy and also the sacrament of Holy Communion, as explained by my study Bible.  It refers us to the Didache, a teaching manuscript written before the end of the first century, in which we find the celebration of the Liturgy referred to as "the Eucharist."  In 150 Ad, St. Justin says of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us."  Jesus says, "This is My body."  In the Orthodox Church, my study Bible says, these words have always been accepted as true.  According to St. Justin, "that the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus."  

 

And when they had sung a hymn, they went out to the Mount of Olives.   This hymn is a psalm from a group of psalms which were traditionally sung after the Passover meal (Psalms 116-118).

 

My study Bible says that Christ puts emphasis on the depth of betrayal by Judas toward Christ.  First of all, we may approach this subject by understanding what my study Bible says about Judas' responsibility for his act.  Divine foreknowledge does not erase his accountability or his moral freedom in choosing to betray Christ.  Of course we know Jesus' words regarding the consequences of such an act: "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 never been born."   We need to consider betrayal and what it means, exactly.  Betrayal is a type of ultimate lie, for what has been presented as the truth to a person or a group of persons -- within this communion of the disciples, imaged in Jesus' phrase, "one of the twelve, who dips with Me in the dish" -- is betrayed to all of them.  To violate a trust goes perhaps more deeply into our understanding of faith than we might usually consider, for in the Greek of the Gospels, the very word translated as faith or belief has as its root the word for "trust" (πιστις/pistis).  As "trust" relates to truth, we need to consider the betrayal of Christ as a kind of great lie, as is the betrayal of any friendship or depth of relationship that we know.  Somehow that trust is twisted by the lie of betrayal, and it is a denial of that relationship.  So the destruction of right-relationship, or righteousness, is a break in the goodness God asks of us, and gives us in the power to love.  In the Revelation we read, "Blessed are those who do His commandments, that they may have the right to the tree of life, and may enter through the gates into the city. But outside are dogs and sorcerers and sexually immoral and murderers and idolaters, and whoever loves and practices a lie" (Revelation 22:14-15).  That "whoever loves and practices a lie" gives us a sense of the spiritual impact of betrayal, in that it turns a relationship of trust into a lie.  Perhaps we could say that, building upon that understanding, the betrayal of Christ, who is not only a Friend and Teacher in this context, but our Creator and Lord and author of all goodness.  And, as we know that God is love (1 John 4:8), Judas' act of betrayal is a betrayal not only of divinity and goodness, but of pure love itself.  Therefore the "woe" that Jesus pronounces on the betrayer is one of those profound condemnations reserved only for those in such a category (see also Matthew 23).  Let us, in response even today, seek God's love as our basis for how we live our lives and forge our relationships, and continue as disciples in the trust of the Communion He gives us.  

 

 

 

 

 

 

 

 

 

 

 

 

Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her

 

 After two days it was the Passover and the Feast of Unleavened Bread.  And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.  But they said, "Not during the feast, lest there be an uproar of the people."

 

And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard.  Then she broke the flask and poured it on His head.  But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted?  For it might have been sold for more than three hundred denarii and given to the poor."  And they criticized her sharply.  But Jesus said, "Let her alone.  Why do you trouble her?  She has done a good work for Me.  For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always.  She has done what she could.  She has come beforehand to anoint My body for burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."  

 

Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.  And when they heard it, they were glad, and promised to give him money.  So he sought how he might conveniently betray Him.

 

- Mark 14:1–11 

 

In our present readings, Jesus has been preaching to His disciples about what are called the "end times," and prophesying the things to come at the end of the age (starting with Saturday's reading).  In yesterday's reading, Jesus taught, "Now learn this parable from the fig tree:  When its branch has already become tender, and puts forth leaves, you know that summer is near.  So you also, when you see these things happening, know that it is near -- at the doors!  Assuredly, I say to you, this generation will by no means pas away till all these things take place.  Heaven and earth will pass away, but My words will by no means pass away.  But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father.  Take heed, watch and pray; for you do not know when the time is.  It is like a man going to a far country, who left his house and gave authority to his servants, and to each his work, and commanded the doorkeeper to watch.  Watch therefore, for you do not know when the master of the house is coming -- in the evening, at midnight, at the crowing of the rooster, or in the morning -- lest, coming suddenly, he finds you sleeping.  And what I say to you, I say to all:  Watch!"

 

  After two days it was the Passover and the Feast of Unleavened Bread.  And the chief priests and the scribes sought how they might take Him by trickery and put Him to death.  But they said, "Not during the feast, lest there be an uproar of the people."  My study Bible tells us that the Feast of Unleavened Bread begins with the Passover meal on the evening of 15 Nisan (on the Jewish calendar) and lasts seven days (Exodus 12:12-20).  Together, these feasts commemorate Israel's liberation from slavery in Egypt.  The word 'Passover' refers to the angel of death "passing over" Hebrew homes when killing the firstborn of the Egyptians, for the Jews had put lamb's blood on their doorposts (Exodus 12:13).  In the Church, we understand that this Passover was fulfilled in Christ, whose blood was shed in order to free humankind from bondage to sin and death.  

 

And being in Bethany at the house of Simon the leper, as He sat at the table, a woman came having an alabaster flask of very costly oil of spikenard.  Then she broke the flask and poured it on His head.  But there were some who were indignant among themselves, and said, "Why was this fragrant oil wasted?  For it might have been sold for more than three hundred denarii and given to the poor."  And they criticized her sharply.  But Jesus said, "Let her alone.  Why do you trouble her?  She has done a good work for Me.  For you have the poor with you always, and whenever you wish you may do them good; but Me you do not have always.  She has done what she could.  She has come beforehand to anoint My body for burial.  Assuredly, I say to you, wherever this gospel is preached in the whole world, what this woman has done will also be told as a memorial to her."  My study Bible comments that Jesus accepts this honor from the woman in her newly found faith.  In particular, He accepts it was a sign of His coming burial.   But, according to St. John Chrysostom, my study Bible says, the disciples were not wrong in principle: mercy which is shown to the poor is more fitting than outward signs shown even to God (Matthew 25:40; James 1:27).  Nonetheless, they didn't understand that once the gift had been given, it was a greater mercy to accept it with love.  My study Bible quotes St. Chrysostom as follows:  "If anyone had asked Christ before this woman did this, He would not have approved it.  But after she had done it, He looks only to the gift itself.  For after the fragrant oil had been poured, what good was a rebuke?  Likewise, if you should see anyone providing a sacred vessel or ornament for the walls of the church, do not spoil his zeal.  But if beforehand he asks about it, command him to give instead to the poor."  One might wonder how Jesus would dine in the home of a leper; my study Bible explains that Simon the leper must have been healed by Jesus earlier, for lepers were forbidden to live in towns.  There are similar events told in all four Gospels (see also Matthew 26:6-14; Luke 7:36-38; John 12:1-18).  According to certain patristic opinion, these four accounts include the experience of three different women; some others teach that there were only two. 

 

 Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.  And when they heard it, they were glad, and promised to give him money.  So he sought how he might conveniently betray Him.  My study Bible remarks here that Judas on his own initiative seeks to betray Jesus.  His motives have certainly been debated over time, but if we look at patristic opinion and liturgical hymns, we find that greed is given as his underlying motivation.  This is also what we're given in Scripture, for in John 12:4-6 it's stated that Judas was upset in particular about the "waste" of myrrh by the woman in the preceding story because he was a thief (see also 1 Timothy 6:10).  We remember this betrayal by Judas on Holy Wednesday, in which many liturgical hymns contrast his greed with the women's generosity in her anointing of Christ.  In the Orthodox Church, my study Bible adds, it's a tradition dating back to the first century (see the Didache) that Christians fast on most Wednesdays of the year in remembrance of the ways in which we, like Judas, may betray our Savior through our own sinfulness.  

 

 In the generosity of this woman, we find an expression of love, and also much more.  If we take a close look at the Gospels, one thing that really stands out about Jesus is His compassion, and His various -- even surprising -- expressions of compassion.  In fact, it seems like this quality is a major distinguishing quality about God which Jesus as incarnate Son teaches us through His life and ministry.  He has power and authority, He can make incredible miracles happen, He can heal and cast out demons, He has loyal followers and an astonishing ministry.  But maybe what truly distinguishes Jesus in His divine identity (and of course, as a human being also) is His compassion.  The Gospels distinctly tell us on various occasions that His inspiration for one or another miraculous occurrence is due to the fact that He is moved with compassion.  In St. Mark's Gospel alone, we're told that, because He was moved with compassion, Jesus healed a leper through touch (forbidden by law), healed a man possessed by a legion of demons, fed a multitude in the wilderness from a few loaves and fishes (twice -- once He fed 5,000 men, and another time it was 4,000 men, plus more women and chidren), and another time He healed a possessed young boy who could not be helped by His disciples (see Mark 1:41; 5:19; 6:34; 82; 9:22).  But in this story of the woman who anoints Christ with the expensive oil, we see something unusual happen, and that is that a human being, a woman, one described in other accounts as perhaps a notorious sinner, has compassion on Christ.  She shows compassion to God, in this sense, and Christ receives her generous compassion graciously, teaching us all a great lesson.  Perhaps we should see this story through that distinguishing lens of our capacity for compassion and the exercise of its expression in our lives when we have an opportunity to do so.  For her generosity to Him is a mirror of His own generosity to us, and so He rewards her richly.  It is perhaps with great poetic understanding that she, too, will be honored with a memorial wherever the gospel will be preached.  For, after all, she has fully expressed what Jesus preaches in His gospel.  In the parable of the sheep and the goats (the parable of Judgment), the one thing that distinguishes the sheep from the goats, as Jesus tells it, is that the sheep have made expressions of compassion (see Matthew 25:31-46).  In other words, it is such expressive action that will save us and place us with those righteous who go to eternal life with Christ, as He tells the story Himself.  Let us also mirror Christ in His compassion, and be what He calls us to be, just as does this woman whose memorial is here in the gospel message, with Him, as it is preached in the whole world.  

 

 

 

 

 

 

Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God

 

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.  

 

In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  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 never been born."

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."

 

- Mark 14:12–25 

 

Yesterday we read that while Jesus was in the temple, following a confrontation with the religious leaders regarding His authority, He began to speak to them in parables:  "A man planted a vineyard and set a hedge around it, dug a place for the wine vat and built a tower.  And he leased it to vinedressers and went into a far country.  Now at vintage-time he sent a servant to the vinedressers, that he might receive some of the fruit of the vineyard from the vinedressers.  And they took him and beat him and sent him away empty-handed.  Again he sent them another servant, and at him they threw stones, wounded him in the head, and sent him away shamefully treated.  And again he sent another, and him they killed; and many others, beating some and killing some.  Therefore still having one son, his beloved, he also sent him to them last, saying, 'They will respect my son.'  But those vinedressers said among themselves, 'This is the heir.  come, let us kill him, and the inheritance will be ours.'  So they took him and killed him and cast him out of the vineyard.  Therefore what will the owner of the vineyard do?  He will come and destroy the vinedressers, and give the vineyard to others.  Have you not even read this Scripture:  'The stone which the builders rejected has become the chief cornerstone. This was the LORD's doing, and it is marvelous in our eyes'? "  

 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat the Passover?"  My study Bible notes that while the synoptic Gospels (such as here in St. Mark's Gospel) date the Crucifixion on the first day of Passover, John dates it on the Preparation Day, the day before Passover.  So, in the synoptic tradition, the Last Supper covered in today's reading is the Passover meal.  In John's Gospel, however, Jesus, as the Lamb of God (John 1:29), dies at the same time the Passover lamb(s) were being slain in the temple.  My study Bible says it's not possible to know which one is historically accurate, but both traditions are accurate theologically; the Mystical Supper is the fulfillment of the Passover meal (synoptic tradition), and Christ's death is the fulfillment of the Passover lambs being killed (John's tradition).

And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.   My study Bible explains that these two disciples are Peter and John (see Luke 22:8).  

In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish."   My study Bible notes that Christ emphasizes both that His betrayer is one of the twelve, and also that he is one who dips with Me in the dish, not so much in order to identify the person.  Rather, this emphasizes the level of betrayal; His betrayer is one of His closest friends (see Psalm 55:13-15).  

"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 never been born."   My study Bible comments that divine foreknowledge of the betrayal takes away neither Judas' moral freedom nor his accountability.  It says that for God, all things are a present reality; God foresees all human actions, but does not cause them. 

And as they were eating, Jesus took bread, blessed and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."    To give thanks has as its root the Greek word eucharist.  My study Bible says that this immediately came to refer to both the Liturgy and the sacrament of Holy Communion.  Before the end of the first century, an early manuscript called the Didache ("Teaching") makes reference to the celebration of the Liturgy as "the Eucharist."  My study Bible adds that in AD 150, St. Justin said of Holy Communion, "This food we call 'Eucharist,' of which no one is allowed to partake except one who believes that the things we teach are true, and has received the washing [holy baptism] for forgiveness of sins and for rebirth, and who lives as Christ commanded us."  Jesus says, "This is My body."  In the Orthodox Church it has always been accepted that Christ's words are true, (quoting St. Justin) "that the food consecrated by the word of prayer which comes from Him is the flesh and blood of that incarnate Jesus." 

 

Today's lectionary reading skips ahead in St. Mark's Gospel from the the one we read in yesterday's reading, from chapter 12 to chapter 14.  But it is, nevertheless, remarkable and interesting that we go from a focus on the parable of the vinedressers (who failed to deliver the harvest of vintage to the vineyard owner) to Jesus' statement in today's reading that He will "no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  In light of the discussion of the parable in yesterday's reading and commentary, we might yet again consider what "the fruit of the vine" means here.  Is Jesus talking about literal wine, or the fruit of the vine in the Kingdom?  Or is this yet another reference to the spiritual fruits which go to make possible the time of the New Jerusalem, the cosmic wedding feast of Bride and Bridegroom, of God and God's people?  These sort of "coincidental" occurrences and overlaps within Scripture (such as today's reading echoing an element of yesterday's from a different chapter) invite us to think more deeply about the language and concepts give to us by Christ, and to seek to understand what He has given us -- even the questions He invites us to ask.  It's also quite startling to look at the details invoked in today's reading.  When the disciples Peter and John ask about preparing the Passover, Jesus replies with very detailed instructions:  "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?" ' Then he will show you a large upper room, furnished and prepared; there make ready for us."   Not only is this remarkable in terms of wondering how Christ not only knew but had planned all of the detailed instructions, but how it is related to the note in my study Bible regarding Judas' accountability for his choice.  To remind, let us repeat the contents of that note in my study Bible:  that divine foreknowledge of the betrayal does not take away Judas' moral freedom or his accountability.  This is explained by saying that for God, all things are a present reality; that in fact, God foresees all human actions, but does not cause them.  Both Christ's minutely detailed instructions regarding preparations for the Passover (including what words to say, that the man will be carrying a pitcher of water, that they will be shown a large upper room), and His apparently detailed understanding of where Judas has been and what he has already done (in Mark 14:10-11, the verses just prior to today's reading) fall into this pattern.  The Gospel once again shows us that Christ is divine by revealing these details of His knowledge, even as we're given to understand that God's foreknowledge of all things as present reality does not take away responsibility from Judas.  It reminds us that every detail of our lives, of our days, our choices, our actions, even our words are known to God and are included in Christ's knowledge of us (see, for example, Matthew 10:30; 12:36).  In the context of today's reading, it is clear that Christ knows precisely where He is going (to His Passion) and how that is going to unfold.  As we journey this week toward Christ's Passion, death, and Resurrection, let us remember this knowledge about our Lord and Savior, even as we prepare to participate in it and live it with Him in our worship services, and especially through the Eucharist.  In keeping with the subject of yesterday's commentary, let us, moreover, with Him, look forward to the day of the new wine in the kingdom of God and the New Jerusalem -- for we also participate in that, especially in the spiritual fruits we produce through faith.

 

Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times." And when he thought about it, he wept

 

 Now as Peter was below in the courtyard, one of the servant girls of the high priest came.  And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth."  But he denied it, saying, "I neither know nor understand what you are saying."  And he went out on the porch, and a rooster crowed.  And the servant girl saw him again, and began to say to those who stood by, "This is one of them."  But he denied it again.  And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it."  Then he began to curse and swear, "I do not know this Man of whom you speak!"  A second time the rooster crowed.  Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times."  And when he thought about it, he wept.

 

- Mark 14:66-72 

 

 Yesterday we read that the arresting soldiers led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.   Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.

 

 Now as Peter was below in the courtyard, one of the servant girls of the high priest came.  And when she saw Peter warming himself, she looked at him and said, "You also were with Jesus of Nazareth."  But he denied it, saying, "I neither know nor understand what you are saying."  And he went out on the porch, and a rooster crowed.  And the servant girl saw him again, and began to say to those who stood by, "This is one of them."  But he denied it again.  My study Bible comments on the fact that a girl is the first to test Peter.  It notes that this is an icon of temptation of Adam by Eve (Genesis 3:6).  Our fallen state is overcome in Christ, it notes, when women are the first to hear, believe, and proclaim the Resurrection (see Luke 24:1-10).  

 

 And a little later those who stood by said to Peter again, "Surely you are one of them; for you are a Galilean, and your speech shows it."  Then he began to curse and swear, "I do not know this Man of whom you speak!"  A second time the rooster crowed.  Then Peter called to mind the word that Jesus had said to him, "Before the rooster crows twice, you will deny Me three times."  And when he thought about it, he wept.  In Luke's telling of this story, neither Christ's prediction of his betrayal (Mark 14:29-31), nor the crowing of the rooster calls Peter to repentance, but rather the Lord's gaze causes him to weep bitterly (Luke 22:61-62).   My study Bible quotes St. Ambrose of Milan, who writes that "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud." 

 

Today's reading gives us a good lesson in humility, and does so on a number of levels.  First of all, there is the story of Peter himself, de facto leader and spokesman among the disciples for so much of Christ's ministry and of the early Church.  And yet it is the great Peter who suffers this humiliation and failure in his own eyes and from the word of his own mouth.  While we're told that all the disciples followed Peter in affirming that they would willingly die with Christ before they would deny Him (Mark 14:29-31), it is Peter himself who gives the lie to his own affirmation by denying Christ three times in that early morning while Christ is inside the high priest's home, being tried and convicted by the Council.  Peter's bitter tears express his recognition of this humiliating defeat of his own best intentions, and his own belief in himself and in his faith, which has failed him.  We could say that the great humiliation is in the fact that he failed himself, even though Christ told him this would come to pass.  There is another level of humiliation in that Peter himself was such an important disciple and an icon of faith among them.  So often chosen by Christ as part of His closest circle, such as at the Transfiguration, and the healing of Jairus' daughter, Peter has now in effect let them all down through his denial.  Finally, there is the greater circle as witness to this humiliation, and that is all those who hear and read the Gospel, and will continue to do so.  For our faith includes this story for all of us to read, as it is a great teaching for all of us.  It is just as equally powerfully a story of Peter's own humility, in that wherever the gospel is preached so is this story included about the great disciple St. Peter, named "Rock" by Christ for his faith.  Can we possibly imagine the tremendous humility it took for such a person to bear this story about himself everywhere the Church would go, everywhere the gospel message would go?  Peter, in effect, through this failure, teaches us all about how humility and faith go hand in hand.  For Peter's own restoration to the Church (Mark 16:7), and special mission given by Christ after the Resurrection, depends upon both humility and faith (John 21:15-19).  Indeed, it is Peter who so often is chastised by Christ in part because of his enthusiasm, as he rushes in with his heart where wisdom will correct him.  This happens most vividly when Peter tries to dissuade Jesus from going to His death, as Peter suffers a tremendous rebuke:  "Get behind Me, Satan!"  (Mark 8:33), but that incident is one among others.  Possibly one of the most ironic comes just after Peter's full restoration, as reported by John in the final verses of his Gospel, as Peter then turns around and must ask Christ about someone else's work to do.  He's told by the Resurrected Christ then, "What is that to you?  You follow Me" (see John 21:20-25).  The fullness of the experiences of Peter given to us tell us of the exceptional nature both of his faith and of his humility, for he had to withstand repeated corrections and personal failures, and yet continue in his faith.  And this, we might conclude, is what effectively makes for great leadership, at least in this man so capable of deep feeling as well as his own errors.  What we learn from Peter is that in every defeat we may find the seeds of our own "resurrection" if we have the humility to do so, and to turn to Christ in that humility.  Peter shows us effectively how essential humility really is to true greatness, for it is only in real humility that we can accept what is true, despite our own bitter tears at our own mistaken failures. 

 

 

"Are You the Christ, the Son of the Blessed?" Jesus said, "I am"

 

 And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.   

 

Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.

 

- Mark 14:53–65 

 

On Saturday we read that, immediately, while Jesus was still speaking to His disciples in the garden of Gethsemane, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given them a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Then they laid their hands on Him and took Him.  And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled. Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked.

 

  And they led Jesus away to the high priest; and with him were assembled all the chief priests, the elders, and the scribes.  But Peter followed Him at a distance, right into the courtyard of the high priest.  And he sat with the servants and warmed himself at the fire.  In our previous reading (see above), we read of the young man (frequently thought to be the Evangelist Mark himself, or possibly John) who fled naked after He tried to follow Christ.  Here we read that Peter managed to follow at a distance, right into the courtyard of the high priest.  This sets the stage for the challenges Peter will face in our next reading.  

Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none.  For many bore false witness against Him, but their testimonies did not agree.  Then some rose up and bore false witness against Him, saying, "We heard Him say, 'I will destroy this temple made with hands, and within three days I will build another made without hands.'"  But not even then did their testimony agree.  Here we see the desperate search by the authorities (the chief priests and all the council) to find witness testimony that will convict Jesus.  Here are many false witnesses whose testimonies did not agree.   

And the high priest stood up in the midst and asked Jesus, saying, "Do You answer nothing?  What is it these men testify against You?"  But He kept silent and answered nothing Again the high priest asked Him, saying to Him, "Are You the Christ, the Son of the Blessed?"  Jesus said, "I am.  And you will see the Son of Man sitting at the right hand of the Power, and coming with the clouds of heaven."  Then the high priest tore his clothes and said, "What further need do we have of witnesses?  You have heard the blasphemy!  What do you think?"  And they all condemned Him to be deserving of death.  Then some began to spit on Him, and to blindfold Him, and to beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.  Jesus testifies Himself, in answer to the question of the high priest, "I am."  In Greek this is ego eimi/Ἐγώ εἰμι.  It is the divine name of God as given to Moses in Exodus 3:14, as reported in the Septuagint version of the Scriptures commonly in use at the time.  (When Christ quotes from what we call the Old Testament, it is the Septuagint version reported in the Gospels.)  My study Bible comments that the use of this divine name here, the I am, indicates a theophany, or revelation of God Himself.  The use of this Name by a human being was considered to be blasphemy and was punishable by death (Leviticus 24:16; see John 8:58), hence the response of the high priest. But because Jesus is fully God, His use of this Name is not blasphemy.  Rather, He is revealing His unity with the Father and the Holy Spirit.  My study Bible adds that it is only in Mark's account that Christ's answer is this direct.  To sit at the right hand of the Power is to share authority with the Father.  This statement was clearly understood by the high priest to be a claim of equality with God, and therefore results in his response. 

 

 Our systems of justice today, particularly in the West, reflect our understanding of the injustice carried out against Jesus Christ.  We know what false witnesses are, we know and accept that the innocent -- and in this case, the profoundly and truly Innocent -- can be falsely convicted through false witnesses.  Even in ancient times, a false witness was unacceptable in legal systems.  Enshrined into our laws today is that this is so, even for defendants despised by the society for all kinds of reasons.  The same is true for testimony that is contradictory.  But the extraordinary thing about this hearing we read about today is that the ultimate witness is Christ Himself.  What is the case when it is the truth itself that people despise and want to reject?  In this case, the One who referred to Himself as the way, the truth, and the life is being rejected for stating clearly who He is.  What are we to make of that kind of a trial and conviction?  How do we see it?  How do we look at it?  What does that tell us, in fact, about our own propensity to reject the things we don't like, the things that threaten us, or take away our own righteous sense of ourselves?  But let us look at Christ Himself, for He came into the world to proclaim His gospel.  Luke tells us that as Jesus went into the synagogue of His hometown of Nazareth, He read the prophecy of Isaiah, saying:  "The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor; He has sent Me to heal the brokenhearted, to proclaim liberty to the captives and recovery of sight to the blind, to set at liberty those who are oppressed; to proclaim the acceptable year of the Lord" (Isaiah 61:1-2; Luke 4:16-30).  To these words Jesus added, "Today this Scripture is fulfilled in your hearing," thus rendering indignant to the point of murder the people of His hometown -- who could not accept that Jesus could be the Christ.  Thus we have this similar response in the high priest and members of the Council.  Jesus' truth is unacceptable for them.  It is too threatening to their places and the ways of life they know, the things they hold most precious, just as the people of Nazareth were indignant of their own perceived positions in relation to Jesus and His family.  If Jesus' words were true, what would that mean for them?  How would they have to change their own minds about life, about themselves and their places?  How would they have to change?  So, we must also ask ourselves what we're willing to do to accept a truth we might not like.  Are we prepared to go wherever it is that Christ would ask us to go?  This is the position the disciples were in at this time.  And there is a greater question here.  We know where Jesus will go, and we can see it previewed in the actions of those who spit on Him, mock Him, beat Him, blindfold Him demanding prophesy while they do so.  He will be treated with the contempt of those meting out violence and torture and the cruelty of crucifixion.  From this, we understand Christ's blood shed for us, for telling us His truth, for bringing us the gospel and the good news of our faith.  So as we are baptized into His life, what can we endure for this faith and this truth?  Do we at times find ourselves paying the price for our faith, for those who are indignant at our faith?  How do we know to accept this reality, to bear it even with humility and dignity if there is nothing we can do to change others and their response?  Can we change ourselves to accept our own suffering for His name's sake?  We make many decisions in life, and even the smallest choice can reflect our faith.  Christ declares Himself openly here before the high priest, knowing that His human death is coming.  There are all kinds of ways in which we may also suffer for our choices, some very small.  Those persons who have shared Christ's death for the sake of their faith we call martyrs.  In ways we can't completely understand, their suffering becomes the fertile ground of the Church, and there are martyrs today suffering for the sake of their Christian faith around the world.  For each of us who enter into His life through baptism and the Eucharist, we should put into perspective the times we go through difficulties for our faith, for we enter through participation in His cup, even in small ways, separating ourselves from the way of the world for His way when called to do so.  Let us consider His strength and courage and the power hidden from these men in Christ's truth, for it is there for each of us as well. For when we also find His strength and faith to continue through difficulties, and carry our own cross, then we in turn bring and share it with others as well and help to build His kingdom in this world.  Let us be true to who we are and follow Him.  

 

 

 

Have you come out, as against a robber, with swords and clubs to take Me?

 

 And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given them a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Then they laid their hands on Him and took Him.  

And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled. 

Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked.

 

- Mark 14:43–52 

 

Yesterday we read that, after instituting the Eucharist at the Last Supper, Jesus said to the 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 will be scattered.'  But after I have been raised, I will go before you to Galilee."  Peter said to Him, "Even if all are made to stumble, yet I will not be."  Jesus said to him, "Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times."  But he spoke more vehemently, "If I have to die with You, I will not deny You!"  And they all said likewise. Then they came to a place which was named Gathsemane; and He said to His disciples, "Sit here while I pray."  And He took Peter, James, and John with Him, and He began to be troubled and deeply distressed. Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch."  He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him.  And He said, "Abba, Father, all things are possible for You.  Take this cup away from Me; nevertheless, not what I will, but what You will."  Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Could you not watch one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again He went away and prayed, and spoke the same words.  And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.  Then He came the third time and said to them, "Are you still sleeping and resting?  It is enough!  The hour has come; behold, the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

 

  And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders.  Now His betrayer had given them a signal, saying, "Whomever I kiss, He is the One; seize Him and lead Him away safely."  As soon as he had come, immediately he went up to Him and said to Him, "Rabbi, Rabbi!" and kissed Him.  Then they laid their hands on Him and took Him.  My study Bible notes the phrase for Judas, described as "one of the twelve."  Once again, as in Mark 14:20, the text emphasizes the level of betrayal here.  That Judas was one of the twelve makes him one of Christ's closest friends.  Let us note that this betrayal is to all of the others of the twelve as well.  My study Bible comments that the fact that a kiss is needed to signal the mob is a statement about those who were in that mob.  The Jewish leaders and even the most common people would have recognized Jesus.  This shows that the soldiers were mercenaries, dispatched by the chief priests and the scribes and the elders.  According to John's Gospel, this group included Romans (John 18:3).  In the Orthodox Church, there is a prayer at each liturgy for the strength not to kiss Jesus in betrayal as did Judas.

And one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.  Then Jesus answered and said to them, "Have you come out, as against a robber, with swords and clubs to take Me?  I was daily with you in the temple teaching, and you did not seize Me.  But the Scriptures must be fulfilled."  Then they all forsook Him and fled.   The one who stood by and drew his sword and struck the servant of the high priest is identified as Peter in John 18:10.  Jesus rebukes him for using the sword, as Peter still does not understand that Christ is going to His death willingly, a fulfillment of the Scriptures which prophesy Christ's salvation for humankind.  That Christ's death was foretold in the Scriptures, my study Bible tells us, served to strengthen the disciples at their hour of greatest test. 

 

 Now a certain young man followed Him, having a linen cloth thrown around his naked body.  And the young men laid hold of him, and he left the linen cloth and fled from them naked.  My study Bible says that to flee naked is a great shame and humiliation (Ezekiel 16:39; Amos 2:16).  It notes also that some teach this young man was James, the brother of the Lord (Galatians 1:19), while others claim it was the apostle John, who was the youngest of the twelve.  Most others believe that this was Mark, the author of the Gospel, as it was a common literary device for a writer not to give his own name (as is the case in Luke 24:13; John 21:24).   My study Bible points out that the other evangelists do not report this incident.  It says that they would not have been inclined to humiliate Mark, whereas Mark would have been more likely to relate such an event which concerned himself.  

In yesterday's reading, Jesus quoted from the prophesy of Zechariah:  "Strike the Shepherd, and the sheep will be scattered" (from Zechariah 13:7).  In today's reading, the Shepherd, Jesus, is struck through betrayal and arrest on behalf of the authorities, committed by outsiders -- those who cannot even recognize Him.  Today's reading asks us to put ourselves in the places of the disciples, the other members of the twelve now betrayed by Judas who gives Christ a kiss to do so.   Imagine their disarray, and panic, and unpreparedness for this moment.  But even until He is taken away from them, Christ guides them to the last moment, teaching Peter, "Put your sword in its place, for all who take the sword will perish by the sword" (Matthew 26:52).  They've been with Him all this time, and so He has taught them His way.  But no one is really prepared for this particular time, and this very particular depth of betrayal.  Like the naked young man who does his best to follow the Master as he can, but who must run naked after they try to seize him too.  Christ follows the teachings of the Old Testament, for He is the same Lord who taught Israel not to put their faith in weapons and the power of sheer material might.  In both the Letters to the Romans and the Hebrews, St. Paul quotes from Deuteronomy, in which the Lord proclaims, "Vengeance is Mine; I will repay" (Romans 12:19; Hebrews 10:30; Deuteronomy 32:35).  We might think of their disciples and their fledgling movement.  How could they know what would happen?  How would they know what to do?  There is a report in the Acts of the Apostles of the time in which the Church continued to grow, and the high priest and the Council grew more indignant, having Peter and others thrown into prison.  But the prison doors were opened, and again the apostles were preaching, so that members of the Council plotted to kill them.  But the teacher Gamaliel (spoken of by St. Paul in Acts 22:3) advised the Council:  "Now I say to you, keep away from these men and let them alone; for if this plan or this work is of men, it will come to nothing; but if it is of God, you cannot overthrow it—lest you even be found to fight against God" (see Acts 5:12-42).  Today we must consider, as the disciples had to at that time, in what do we place our faith today.  The world is filled with weapons capable of enormous destruction many times over, with technologies that may exert enormous control, and wield all kinds of influence and power in ways we might not even understand or be conscious of over our own lives.  We grow increasingly dependent on material power, technology, and our social interdependence based upon these structures, including that of telecommunications and even the waging of wars.  But we need to consider, despite this enormous-seeming material power and capacity to manipulate, where we place our faith first.  That power of the sword to which St. Peter turned in order to defend Jesus from betrayal and arrest is with us today, in so many ways no one at that time could have considered.  And yet, we are still to turn to these words as our words of faith:  "Vengeance is Mine," says the Lord.  "I will repay."  If we put our faith in the sword then we will die by that sword.  Our faith must continue to be in something else, something beyond, as the wise words of Gamaliel once taught.  In this particular struggle we each have our own battle to wage, but with what weapons?  St. Paul urges us to "be strong in the Lord and in the power of His might. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places."  For all the weapons of this struggle, see Ephesians 6:10-18.  For if we do not remember these things first, before all else, how will we know where we are going?  How will we be assured of what it is we are to be about?  How can we be aware of what Christ asks us to do at this time?  We cannot worship God and mammon, we will put our faith in and serve one, or the other (Luke 16:13).  We must know which we serve first, and that must lead the way for all else.  As He teaches us, "But seek first the kingdom of God and His righteousness, and all these things shall be added to you" (Matthew 6:33).  For the disciples from this moment, they will be scattered as the prophecy teaches, and eventually in hiding.  But shortly after Christ's death will come a revelation to the women at the tomb, the hope of the hopeless, the good news of the Resurrection.  Let us remember the power of the Lord and seek first God's kingdom, for our struggle is not confined simply to the things we see in the world, but involves so much more.