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. 

 

 

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

 

 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 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 the disciples in 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.  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.   It is a rigged game, a kangaroo court of sorts, in which Jesus finds Himself at this night trial.  They violate all the laws they are sworn to uphold, the very fabric of their positions as religious leaders they violate themselves.  Instead there are many who bear false witness against Jesus, made all the more obvious as their testimonies did not agree.  Just as He will do later on with Pilate, Jesus kept silent (Mark 15:1-5).  

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 beat Him, and to say to Him, "Prophesy!"  And the officers struck Him with the palms of their hands.  Jesus answers to the high priest in the affirmative, saying, "I am."  In Greek, this statement is ego eimi/ἐγώ εἰμι.  This is the divine name of God, the first words of the divine Name for God given to Moses in Exodus 3:14, as written in the Septuagint translation of the Old Testament Scriptures, produced in the 3rd century BC.   (In fact, when Jesus quotes from the Scriptures, the quotes are from the Septuagint.)   Christ's use of the Name indicates a theophany, which means a revelation of God by God.  The use of this Name by a mere man was considered blasphemy, my study Bible explains, and was punishable by death (Leviticus 24:16; see John 8:58).  But, because Jesus is fully God, His use of the name cannot be blasphemy.  Instead, it reveals His unity with the Father and the Holy Spirit.  My study Bible also adds that it is only in Mark's account that Jesus' answer is so direct.  To sit at the right hand of the Power means to share authority with the Father.   As we can see by his outraged response, and the subsequent abusive actions of the council and the officers, this statement is clearly understood by the high priest to be a claim of equality with God.  

Why does Jesus answer nothing when He's being accused by false witnesses?   We can imagine that it is simply not worthy of Him to reply to the lies of those who would do such a thing in the first place.  And it becomes clear that all their testimonies simply contradict one another, and so reflect and reveal the lies.  He does not even respond to the high priest when he asks Him, "Do You answer nothing?  What is it these men testify against You?"   But when the high priest asks Him directly, "Are You the Christ, the Son of the Blessed?"  Jesus chooses to respond fully and clearly, "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."   Let's make note that this is also a prophecy, because it is a foretelling to the high priest about the end times, and the time of Christ's Second Coming, when all will see at the Judgment what Christ reveals here.  In that context, first of all, we can presume that Christ speaks yet again as a sort of a final warning for the high priest to consider what he does.  He is putting the Lord of lords on trial, the One who will be the ultimate Judge he is judging falsely, and the high priest will no doubt understand what that indicates for him.  The various false witnesses, no doubt procured and paid for, are not in the position of the high priest; they are not religious experts, they are not in high positions, they are no doubt marginal people who will say and do anything for money.  But the high priest occupies an office of power and the highest honor in the religious establishment, and presides over the most educated religious body of the society; he speaks for the Council.  There can be no misunderstanding here, either of what Jesus is saying or of what a false judgment portends if Jesus is truly who He says He is.  In this context, the response of the high priest becomes more shocking, and with that we include the actions of members of the Council (as Mark reports these events) as well as the officers.  As with Jesus' arrest by paid mercenaries, which also included Romans, everything goes from bad to worse.  It is a noteworthy description of times of evil, in which actions that take place become shocking in their unexpected extremism; that is, things take place which one could not anticipate for their unthinkable nature.  It is a true testimony to the fact that our Lord has experienced all the things that we do in this world.  Even our most humiliating and shameful experiences, the unexpected baseness of evil acts, is now an experience of our Creator.  One may well wonder why this is so, but I would propose that there are a number of reasons we can consider, and likely many more that I am not aware of.  First of all, there is the experience of the Creator out of great love for us, to share our lives, and in particular the very worst of our lives.  From now and throughout history, we can be assured that we have a Savior, both human and divine, who knows our every pain and torture and torment in life.  He knows what it is to be humiliated and debased as a human being, treated with contempt.  Secondly, not only has God chosen to experience even the worst of what we experience, but in and of itself, this life of Christ tells us how much we are loved.  For the one and only reason God would share our pain is out of sheer love for us.  We can look at His suffering, and it must tell us how truly we are loved, even when we feel unloved or there is no love to be found among friends and others whom we know.  In addition, there is a reason why the most innocent among us suffers, why even divinity suffers, and it makes a difference to the reality of the entire cosmos.  Just as Jesus proclaims to the high priest that he will see Christ sitting at the right hand of the Power, and coming with the clouds of heaven, so it is understood that this Man so ill-treated and convicted unjustly is the ultimate Judge, and there is no doubt that this is what Christ is proclaiming.  What it means is that the evil in the world will be absolutely judged, because the Judge is the ultimate Witness.  He is the Faithful and True Witness (Revelation 3:14).   It is Christ's testimony itself that will condemn the evil in the world, and the prince or ruler of this world responsible for such hatred of the good, the true, and the beautiful which is embodied in Christ.   This one Witness provides all that is needed to liberate us, even from the last enemy, death (1 Corinthians 15:20, 26).  Finally, through His suffering, Christ gives a meaning to our suffering, for He invites us in to join Him in His mission and work through the Church.  This mission involves struggle of which St. Paul has said, "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" (Ephesians 6:12).  We may share in the work of holiness, which turns us also into witnesses, those who may give testimony in the deepest and truest struggle for the world and for the life of the world.  Let us turn to Him for He suffers for us and does not turn away.

 

 

You are those who have continued with Me in My trials. And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel

 Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves.

"But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."

- Luke 22:24-30

Yesterday we read that when the hour had come, Jesus sat down at the Last Supper -- the Passover supper, and the twelve apostles with Him.  Then He said to them, "With fervent desire I have desired to eat this Passover with you before I suffer; for I say to you, I will no longer eat of it until it is fulfilled in the kingdom of God."  Then He took the cup, and gave thanks, and said, "Take this and divide it among yourselves; for I say to you, I will not drink of the fruit of the vine until the kingdom of God comes."  And He took bread, gave thanks and broke it, and gave it to them, saying, "This is My body which is given for you; do this in remembrance of Me."  Likewise He also took the cup after supper, saying, "This cup is the new covenant in My blood, which is shed for you.  But behold, the hand of My betrayer is with Me on the table.  And truly the Son of Man goes as it has been determined, but woe to that man by whom He is betrayed!"  Then they began to question among themselves, which of them it was who would do this thing.

Now there was also a dispute among them, as to which of them should be considered the greatest.  And He said to them, "The kings of the Gentiles exercise lordship over them, and those who exercise authority over them are called 'benefactors.'  But not so among you; on the contrary, he who is greatest among you, let him be as the younger, and he who governs as he who serves.  For who is greater, he who sits at the table, or he who serves?  Is it not he who sits at the table?  Yet I am among you as the One who serves."  My study bible says that this small-minded dispute is out of place in the context of the mysteries Christ has just revealed.  Clearly the disciples do not grasp the fullness of what has just been given to them.  Perhaps their minds have seized on His statement that He "will no longer eat of [the Passover] until it is fulfilled in the kingdom of God," and they misunderstand, thinking that the manifestation of His kingdom is imminent.  Jesus corrects the disciples by first comparing them to the power-hungry Gentiles, whom they consider to be an abomination.  Jesus contrasts their behavior to His own, as He serves all although He is Lord of all.

"But you are those who have continued with Me in My trials.  And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."  My study bible quotes St. Ambrose of Milan here:  "Christ judges by discerning the heart, and not by examining deeds.  So also the apostles are being shaped to exercise spiritual judgment concerning faith, and in rebuking error with virtue."  The judgment Christ is speaking of here isn't earthly judgment, but rather judgment by the witness of the very lives of the apostles.  God's kingdom begins with the Resurrection of Christ; thereby this authority has already been given to the apostles and their successors in the journey of the Church on earth, my study bible tells us (see Matthew 16:19, John 20:23).  Contrast the desire for worldly power with the faith that these men have displayed as they have "continued with Me in My trials."  Perhaps there is one among them for whom a kind of worldly power outweighs following the Master through humiliation and death, but he is the one who will betray Him.  It is faith that bears witness and gives testimony that renders judgment.

"But you are those who have continued with Me in My trials."  This statement conveys an enormous amount of information about these apostles, upon whom Christ says will be bestowed "a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel."   Somehow it is continuing with Him in His trials that conveys the full impact here, gives us something to grasp and to understand about judgment, and about authority, and about the Kingdom.  Elsewhere Jesus also juxtaposes the desire for worldly power (in various forms) and the humility necessary to be one of His true followers:  "For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels" (9:25-26).   Let us consider the concept of shame invoked here, and the necessary qualification of humility to be fully faithful to Him.  Considering the images we read in the Gospels, both of Christ in His life and mission, and of the apostles who would follow, humility -- and the capacity to bear shame given by the world -- is a necessary ingredient to our full faith.  Christ calls us to places where we have to stand up for something that is unpopular, or for those who are outcast in some sense, excluded.  It doesn't matter the form.  Such challenges can come in infinite ways.  But it seems that as we go along in this journey of faith, there will be times we are called upon to stand up for something others don't like, or that which looks like it's simply not the best appearance to make, the one thing necessary that sets us apart and makes us sort of strange, or somehow not in keeping with the worldly goals of those who are the "kings of the world," even those who take care to appear as "benefactors."  And this, perhaps paradoxically, is what makes the apostles fit to be judges -- because they have continued with Him even in the times of His trials, and because they will continue in the time of greatest humiliation, the shame of the Cross, His death, and the persecutions to come.  Without the Resurrection, this would not have the meaning that it does, and these humiliations cannot be separated from the glory of the Cross and of Resurrection.  They are all part of a whole.  But what is indicated here is simply the great struggle of faith in its completeness -- and our need to keep all in the perspective He asks of us.  We don't have faith in order to find position and worldly glory.  Faith will challenge us to be bigger than that, transcendent, and to transform all the worldly images of what it means to be a success into something deeper and with not only loftier but more powerful and responsible goals than that.  Faith asks us to become like Christ, to develop the virtues He shows us, His faith and His courage and His capacity for sacrifice.  Faith asks us to take on a perspective of priorities that aren't necessarily in sync with what the world will claim is all-good.  It asks us to make choices, and perhaps to endure shame and humiliation.  But these things are temporal and fleeting, and they don't transcend the joy of God's love nor the depth to which we are valued and cherished and taught to become much more than we could expect of ourselves.  The Kingdom is here and we may always be a part of it.  But let us remember the testimony of a true witness, and that of our faith -- and endurance -- which speak volumes beyond words.

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 o a place called Golgotha, that is to say, Place of a Skull, they gave Hm sour wine mingled with gall to drink.  But when He had tasted it, He would not drink.  Then they crucified Him, and divided His garments, casting lots, that it might be fulfilled which was spoken by the prophet:

"They divided My garments among them,
And for My clothing they cast lots."

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

THIS IS JESUS THE KING OF THE JEWS

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

- Matthew 27:32-44

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 put 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 o a place called Golgotha, that is to say, Place of a Skull, they gave Hm 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."  This quotation is from Psalm 22, verse 18.  The entirety of Psalm 22 is reflective of Jesus' Crucifixion.  Tomorrow's reading will give us yet another verse, this time from Jesus.

 Sitting down, they kept watch over Him there.  And they put up over His head the accusation written against Him:  THIS IS JESUS THE KING OF THE JEWS.  Then two robbers were crucified with Him, one on the right and another on the left.  And those who  passed by blasphemed Him, wagging their heads and saying, "You who destroy the temple and build it in three days, save Yourself!  If You are the Son of God, come down from the cross."  Likewise the chief priests also, mocking with the scribes and elders, said, "He saved others; Himself He cannot save.  If He is the King of Israel, let Him now come down from the cross, and we will believe Him.  He trusted in God; let Him deliver Him now if He will have Him; for He said, 'I am the Son of God.'"  Even the robbers who were crucified with Him reviled Him with the same thing.  Of today's entire passage, my study bible notes that "Jesus accepts mockery and endures the weakness of our body in His own to take upon Himself our sufferings.  This He accomplishes by uniting His divine nature to our human nature.  His humanity is indeed 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)."  Of the two robbers, one would later repent (Luke 23:39-43), but at first they both mock Jesus.

Jesus' humiliation is complete.  He's surrounded by those who mock Him, those who "pass by" blaspheme Him, they ridicule Him according to their own twisting of His words.  This includes men among the leadership:  chief priests, scribes and elders.   Another text also mentions the Pharisees.  Origen comments (among others) that it is those who "pass by" who blaspheme Jesus, shaking their heads -- but none of these stand before Him or approach Him directly.  Origen finds in this act the primary symbolism of the Cross -- and how it is either approached or turned away from, or passed by.  St. John Chrysostom comments on the fullness of the humiliation of Jesus: "Consider his words. Consider his actions. Remember that he is Lord and you are his servant. Remember that he is suffering for you, and for you individually. You may be suffering only on your own behalf. He is suffering on behalf of all by whom he had been crucified. You may be suffering in the presence of a few. He suffers in the sight of the whole city and of the whole people of the covenant, both of strangers and those of the holy land, to all of whom he spoke merciful words.  Even his disciples forsook him. This was most distressing to him. Those who previously paid him mind suddenly deserted him. Meanwhile his enemies and foes, having captured him and put him on a cross, insulted him, reviled him, mocked him, derided him and scoffed at him. See the Jews and soldiers rejecting him from below. See how he was set between two thieves on either side, and even the thieves insulted him and upbraided him."  Chrysostom adds:  "By what he said and what he did he offended all our expectations to the utmost. He was forever correcting beforehand our assumptions about him. Even when all these ignominies were said and done, they could not prevail, even at that time. The thief who had lived depraved in such great wickedness, who had spent his whole life in murders and house breakings, when these things had been said, only then confessed him. When he made mention of his kingdom, the people bewailed him. These things that were done seemed to testify the contrary in the eyes of many who knew nothing of the mystery of God’s dispensations. Jesus was weak and of no ostensible power; nevertheless truth prevailed even by the contrary evidences."  (All quotations from Gospel of Matthew Commentary, Homily 87.2.)  Let us remember that the only "help" given to Jesus is from an outsider, a foreigner, Simon of Cyrene.   Yet Jesus keeps His silence.  There is power in His word, but He is the Word.  Everything He does is for the Gospel, even when He does not speak.  And the Cross conquers everything.  St. Chrysostom, in the same homily, also warns us about our own anger and outrage.  He who is on the Cross - the true Judge - completely humiliated, teaches us everything about forbearance.  Let us remember always to look to Him, silent, and the most powerful One of all.  It is He to whom we turn in our most aching times of trouble, our humiliation, weakness in the face of worldly injustice.  We endure, at His word.  Let us remember, it is Jesus who also gave us the story of the persistent widow and the Judge.  Endurance, persistence, doesn't mean we just "give up" to injustice when there are appropriate actions to take.    But silence and patience are also a part of those valuable options open to us in any situation, and God may call upon us also to develop these capabilities, even in the face of injustice.  We turn in prayer to Him, for discernment.  Jesus' actions are all in the service of justice, on a cosmic scale, and for each of us.

What further need do we have of witnesses?

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

- Matthew 26:57-68

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

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

And the high priest arose and said to Him, "Do You answer nothing?  What is it these men testify against You?"  But Jesus kept silent.  And the high priest answered and said to Him, "I put You under oath by the living God:  Tell us if You are the Christ, the Son of God!"  Jesus said to him, "It is as you said.  Nevertheless, I say to you, hereafter you will see the Son of Man sitting at the right hand of the Power, and coming on the clouds of heaven."   Then the high priest tore his clothes, saying, "He has spoken blasphemy!  What further need do we have of witnesses?  Look, now you have heard His blasphemy!  What do you think?"  They answered and said, "He is deserving of death."  Then they spat in His face and beat Him; and others struck Him with the palms of their hands, saying, "Prophesy to us, Christ!  Who is the one who struck You?"   A note says that Jesus is quoting from Psalm 110 and Daniel 7:13.  It says, " Jesus confesses that He is the Messiah, both fully Man and fully God, for only a divine One could sit at the right hand of the Power, sharing authority with the Father.  This statement was clearly understood by the high priest to be a claim of equality with God the Father (v. 65).  For a mere man to claim this was punishable by death (Leviticus 24:16), but Christ is no mere man, and thus this declaration of equality is not blasphemy."

 The words "Prophesy to us, Christ!  Who is the one who struck You?" somehow give us a most chilling encounter with those who would diminish another person.  But this just isn't "any old person."  This is Jesus, the one whose ministry encompassed all kinds of healing, impossible acts of restoration, even feeding many in the wilderness.  The contempt is clear.  So is the ridicule and the defilement and abuse.  We see Christ, not just humble, but humiliated by those who actually should know better -- those who everyday witnessed Him sitting with them and teaching openly in the temple.  This is Jesus, whom the crowds called "the prophet from Nazareth."  Even in His purely human life, there is nothing about this person that warrants what is happening to Him.  It's a miscarriage of justice from every conceivable standpoint.  Even this evening trial is illegal by their own laws.  Jesus is the victim of every injustice here on so many levels.  We could look to these people willing to stoop to every means to silence Him, to kill Him -- to get rid of Him as a public rival when the people need a spiritual leader.  We could look at Judas and imagine his motives, even as he was greeted as "Friend" by Christ in the garden at His arrest.  We can imagine what has happened to His followers.  But there is more to the picture.  There is the story of Christ.  He is the King of the Universe, Lord of lords, and King of kings.   But His humiliation isn't for the sake of power and authority.  This humiliation is that of the Kingdom, that of God's power and love and mercy, all there in Christ and in His ministry.  And it's for that humiliation that we mourn for a broken world, that does not return God's love, even as it was manifest in the human Jesus.  If we don't come to terms with our capacity for such behavior, how are we truly going to know ourselves enough to follow God in obedience?  We will see from Peter's example, up ahead in the readings, why it is important to know ourselves.  We look at Christ, the humiliated and beaten prisoner, on trumped up charges, though He did good for others -- all for envy, according to John's Gospel.  Let us remember that what is attacked by this envy is His very goodness, God's love and mercy at work in the world, the true majesty of His gift to us.  If we're not aware of what is possible within us, then how can we make true choices in our own lives?  We may find ourselves humiliating the innocent.

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

And those who had laid hold of Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed him at a distance to the high priest's courtyard. And he went in and sat with the servants to see the end. Now the chief priests, the elders, and all the council sought false testimony against Jesus to put him to death, but found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward and said, "This fellow said, 'I am able to destroy the temple of God and to build it in three days.' " And the high priest arose and said to him, "Do you answer nothing? What is it these men testify against you?" But Jesus kept silent. And the high priest answered and said to him, "I put you under oath by the living God: Tell us if you are the Christ, the Son of God!" Jesus said to him, "It is as you said. Nevertheless, I say to you,

hereafter you will see the Son of Man

sitting at the right hand of the Power, and coming on the clouds of heaven."

Then the high priest tore his clothes, saying, "He has spoken blasphemy! What further need do we have of witnesses? Look, now you have heard his blasphemy! What do you think?" They answered and said, "He is deserving of death." Then they spat in his face and beat him; and others struck him with the palms of their hands, saying, "Prophesy to us, Christ! Who is the one who struck you?"

- Matthew 26:57-68

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

And those who had laid hold of Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed him at a distance to the high priest's courtyard. And he went in and sat with the servants to see the end. Now the chief priests, the elders, and all the council sought false testimony against Jesus to put him to death, but found none. Even though many false witnesses came forward, they found none. I find it interesting that these people - the temple leadership - seek false witnesses. They are clearly trying to get rid of him in any way they can. Once again, I feel that it is important that we understand that our Lord has gone through the injustices that plague the world, and all the forms of evil from which we suffer. If there is to be a spiritual battleground within our hearts, let us be grateful that the Lord we worship has also experienced every hardship that we do.

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

And the high priest arose and said to him, "Do you answer nothing? What is it these men testify against you?" But Jesus kept silent. And the high priest answered and said to him, "I put you under oath by the living God: Tell us if you are the Christ, the Son of God!" There are a couple of small, interesting references in my study bible here. It references Isaiah 53:7: "He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth." For the words of the high priest, that Jesus was under oath, we reference the law of Leviticus 5:1: "If a person sins because he does not speak up when he hears a public charge to testify regarding something he has seen or learned about, he will be held responsible." Jesus speaks, therefore, as witness to himself.

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

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

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