Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus

 

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

 

Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.  This man went to Pilate and asked for the body of Jesus.  Then Pilate commanded the body to be given to him.  When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.  And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.   On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.'  Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.'  So the last deception will be worse than the first."  Pilate said to them, "You have a guard; go your way, make it as secure as you know how."  So they went and made the tomb secure, sealing the stone and setting the guard.  

 

- Matthew 27:55-66 

 

In yesterday's reading, we were told that from the sixth hour until the ninth hour (approximately noon to 3:00 p.m.) 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!"

 

  And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.  My study Bible has a note on Mary the mother of James and Joses.  It explains that in patristic commentary, most teach this was in fact the Virgin Mary, as she was the stepmother of James and Joses (Matthew 13:55; compare Mark 15:40, 47).   It quotes from the commentary of Theophylact, who summarizes this teaching in the following way:  "James and Joses were sons of Joseph by his first wife.  And since the Theotokos was called the 'wife' of Joseph, she is rightly called the 'mother' of his children, meaning 'stepmother'."

 

 Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.  This man went to Pilate and asked for the body of Jesus.  Then Pilate commanded the body to be given to him.  My study Bible points out to us that to ask for the body of Jesus is a bold public act for this wealthy man, showing that his faith has overcome any fear. We should remember also that he was a member of the Sanhedrin, who disagreed with the Council regarding the trial of Jesus (Luke 23:50-51).

 

 When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.  And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.   On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.'  Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.'  So the last deception will be worse than the first."  Pilate said to them, "You have a guard; go your way, make it as secure as you know how."  So they went and made the tomb secure, sealing the stone and setting the guard.  My study Bible comments here that Jesus was buried in a new tomb so that no suspicion might later arise that another had risen instead of Christ.  

 

In tradition, tombs were used for families, not the single burial plots we are used to.  So the point my study Bible makes about Christ's tomb is very important.  Additionally, we shouldn't dismiss the great sacrifice made by Joseph of Arimathea.  Not only as a wealthy man, but as a member of the Council, the Sanhedrin, he had everything to lose by going openly to Pilate.  This tomb would have been very expensive as well, expressing Joseph's love of Jesus.  According to the tradition of the Orthodox Church, he is called holy and righteous, and is a saint.  The Church teaches that he was imprisoned by the Jewish authorities, and Christ appeared to him in prison, thus convincing him of the Resurrection.  He was later released from prison and banished from Jerusalem, eventually preaching the Gospel throughout the world, later reposing in Britain where he helped to found the Church.  Perhaps coincidentally, his feast day is celebrated tomorrow, July 31st.  Joseph is an important figure in that he bridges, together with many others, the old and new covenants.  Moreover, he was willing to risk all that he had, even his very life, out of love for Jesus.  In this category we also place Nicodemus, who, according to St. John's Gospel, was also a student of Christ, a member of the Sanhedrin, and helped Joseph of Arimathea to bury Christ (John 3:1-21; 7:50-52; 19:38-42).  Finally we also come to the women who remained steadfast and loyal to Christ throughout His ministry.  As today's reading tells us, they had followed Him from Galilee.  According to St. Luke's Gospel, these women had supported His ministry in Galilee, supporting Him from their own wealth (Luke 8:1-3).  In today's reading, we're given immediate examples of faith following Christ's death, those who are helping and ministering to Him.  All of these people, we should remember, are faithful Jews.  But more importantly, out of their love for Christ, they are risking everything to show Him love even though they believe Him to be dead.  A crucifixion, we should remember, was the most shameful kind of death, reserved for the worst criminals, a person's body stripped of all protection and modesty, and made to be paraded in extreme suffering until the end.  Jesus' death was also accompanied by mocking and condemnation.  Yet these people remain loyal to Him, which must have demanded tremendous faith and equally great courage.  This teaches us, right from the beginning, that the Church needs all her members; each of us is capable of a playing a role with whatever resources we have, and especially in our faith and the courage we can muster to care and do what the times call us to do.  Ultimately it is love and loyalty that command our response to the One who loved and is loyal to us even through death.

 

 

 

 

 

 

 

 

 

Truly this was the Son of God!

 

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

 

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

- Matthew 27:45-54 

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

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

 

 

 

 

THIS IS JESUS THE KING OF THE JEWS

 

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

"They divided My garments among them,

And for My clothing they cast lots."

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

THIS IS JESUS THE KING OF THE JEWS.

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

 

- Matthew 27:32-44 

 

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

 

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

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

 

 

 

 

Hail, King of the Jews!

 

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

 

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

 

- Matthew 27:24-31 

 

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

 

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

 

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

 

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

 

 

 

 

 

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

 

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

 

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

 

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

 

- Matthew 27:11-23 

 

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

 

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

 

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

 

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

 

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

 

 

 

 

What is that to us? You see to it!

 

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

 

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

 

- Matthew 27:1–10 

 

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

 

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

 

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

 

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

 

 

 

 

So they went and made the tomb secure, sealing the stone and setting the guard

 

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

Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.  This man went to Pilate and asked for the body of Jesus.  Then Pilate commanded the body to be given to him.  When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.  And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

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

 

- Matthew 27:55-66 

 

Yesterday we read that from the sixth hour (noon) 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!"

 

  And many women who followed Jesus from Galilee, ministering to Him, were there looking on from afar, among whom were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedee's sons.  My study Bible says that most patristic commentary teaches that Mary the mother of James and Joses is the Virgin Mary, as she was in fact the stepmother of James and Joses (see Matthew 13:55; compare Mark 15:40, 47).  It notes that Theophylact summarizes in this way:  "James and Joses were sons of Joseph by his first wife.  And since the Theotokos was called the 'wife' of Joseph, she is rightly called the 'mother' of his children, meaning 'stepmother'."

 

 Now when evening had come, there came a rich man from Arimathea, named Joseph, who himself had also become a disciple of Jesus.  This man went to Pilate and asked for the body of Jesus.  Then Pilate commanded the body to be given to him.  Joseph of Arimathea commits a bold public act; to ask for the body of Jesus is a sign of deep faith for a wealthy man.  My study Bible says it shows that his faith has overcome any fear.

When Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.  And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.  My study Bible notes that Christ is buried in a new tomb so that no suspicion might later arise that another had risen instead of Christ.  

On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.'  Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.'  So the last deception will be worse than the first."  Pilate said to them, "You have a guard; go your way, make it as secure as you know how."  So they went and made the tomb secure, sealing the stone and setting the guard.  While the chief priests and Pharisees act to prevent what they suspect on the part of Christ's disciples, this action effectively secures the understanding that the witness reports of what is to come are authentic and true.

 

The chief priests and Pharisees suspect that Christ's disciples might steal His body from this new tomb (that is, one in which no one else has been buried), so they may falsely claim His Resurrection later.   But let us take note how God uses circumstances to achieve God's purposes.  Effectively their actions demanded in false suspicion only help to seal the veracity of the witnesses to come.  First, it is a new tomb and therefore only one body is placed there, that of Christ.  Second, it's quite interesting that the chief priests and Pharisees are apparently aware of Christ's prophecy that He would rise again, that they have understood what Christ meant by the sign of the prophet Jonah (Matthew 12:38-39; 16:1-4).  This is quite a contrast to the deliberate machinations around Christ's prophecy of the same when He spoke of His body as a temple (Matthew 26:61; John 2:19).   It exposes their disingenuous behavior, that they knowingly have done what they've done.  The other thing to note about today's text is the importance of the women, right from the beginning, in Christ's followers.  Without their witness, we would not have the understanding that we do.  They are the ones out and about, doing the necessary things for Christ's burial, keeping watch and keeping witness.  Joseph of Arimathea -- who is honored today in the Episcopal Church -- is also a member of the Council (see Mark 15:43), and therefore extremely courageous.  What we find in this account is telling us that, immediately upon Christ's death, not only do all kinds of signs and wonders occur in Jerusalem (see yesterday's reading, above), but also the courage of even what we might call Christ's "least likely" followers comes to the fore for all to see.  While the disciples are scattered (Matthew 26:56) and in hiding, these come out and do what is necessary for Him, even acting with a kind of courage that could lose them their lives and status in the society.  What we find is that, even before the knowledge of the Resurrection, Christ's death is already producing fruit, from the centurion and his guards who proclaimed "Truly this is the Son of God!" to these women and the prominent and wealthy member of the Council Joseph of Arimathea.  Without the new tomb of Joseph of Arimathea, without the order to seal the stone and set the guard, without these women, we wouldn't have the story we know.  It all affirms 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).  Let us keep this in mind through our own struggles, setbacks, and hardships -- for Christ's sacrifice and the power of Resurrection still brings forth fruit, even where we may least expect it.

 

 

 

 

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.