All of you will be made to stumble because of Me this night

 

 Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

'I will strike the Shepherd,

And the sheep will be scattered.'

 "But after I have been raised, I will go before you to Galilee."  Peter said to Him, "Even if all are made to stumble, yet I will not be."  Jesus said to him, "Assuredly I say to you that today, even this night, before the rooster crows twice, you will deny Me three times."  But he spoke more vehemently, "If I have to die with You, I will not deny You!"  And they all said likewise. 

 

Then they came to a place which was named Gethsemane; and He said to His disciples, "Sit here while I pray."  And He took Peter, James, and John with Him, and He began to  be troubled and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch."  He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him.  And He said, "Abba, Father, all things are possible for You.  Take this cup away from Me; nevertheless, not what I will but what You will."  Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping?  Could you not watch one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again He went away and prayed, and spoke the same words.  And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.  Then He came the third time and said to them, "Are you still sleeping and resting?  It is enough!  The hour has come; behold, the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."

 

- Mark 14:27–42 

 

Yesterday we read that, on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, "Where do You want us to go and prepare, that You may eat of the Passover?"  And He sent out two of His disciples and said to them, "Go into the city, and a man will meet you carrying a pitcher of water; follow him.  Wherever he goes in, say to the master of the house, 'The Teacher says, "Where is the guest room in which I may eat the Passover with My disciples?"'  Then he will show you a large upper room, furnished and prepared; there make ready for us."  So His disciples went out, and came into the city, and found it just as he had said to them; and they prepared the Passover.  In the evening He came with the twelve.  Now as they sat and ate, Jesus said, "Assuredly, I say to you, one of you who eats with Me will betray Me."  And they began to be sorrowful, and to say to Him one by one, "Is it I?"  And another said, "Is it I?"  He answered and said to them, "It is one of the twelve, who dips with Me in the dish.  The Son of Man indeed goes just as it is written of Him, but woe to that man by whom the Son of Man is betrayed!  It would have been good for that man if he had never been born."  And as they were eating, Jesus took bread, blessed it and broke it, and gave it to them and said, "Take, eat; this is My body."  Then He took the cup, and when He had given thanks He gave it to them, and they all drank from it.  And He said to them, "This is My blood of the new covenant, which is shed for many.  Assuredly, I say to you, I will no longer drink of the fruit of the vine until that day when I drink it new in the kingdom of God."  And when they had sung a hymn, they went out to the Mount of Olives.

 

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:  'I will strike the Shepherd, and the sheep will be scattered.'  But after I have been raised, I will go before you to Galilee."  Peter said to Him, "Even if all are made to stumble, yet I will not be."  Jesus said to him, "Assuredly I say to you that today, even this night, before the rooster crows twice, you will deny Me three times."  But he spoke more vehemently, "If I have to die with You, I will not deny You!"  And they all said likewise.  Jesus quotes from the prophet Zechariah (see Zechariah 13:7).  Jesus makes another prophecy of His own regarding His disciples, and especially St. Peter, that they all will be made to stumble "because of Me" this night.  For St. Peter in particular, Jesus also has very detailed words, that "even this night, before the rooster crows twice, you will deny Me three times."

 

 Then they came to a place which was named Gethsemane; and He said to His disciples, "Sit here while I pray."  Gethsemane means "oil press," and it is the name for this orchard of olive trees which is at the foot of the Mount of Olives.  Jesus has intentionally come to a place known to his disciples, including his betrayer Judas.  See John 18:2.

 

 And He took Peter, James, and John with Him, and He began to  be troubled and deeply distressed.  Then He said to them, "My soul is exceedingly sorrowful, even to death.  Stay here and watch."  He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him.  And He said, "Abba, Father, all things are possible for You.  Take this cup away from Me; nevertheless, not what I will but what You will."  Then He came and found them sleeping, and said to Peter, "Simon, are you sleeping?  Could you not watch one hour?  Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  Again He went away and prayed, and spoke the same words.  And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him.  Then He came the third time and said to them, "Are you still sleeping and resting?  It is enough!  The hour has come; behold, the Son of Man is being betrayed into the hands of sinners.  Rise, let us be going.  See, My betrayer is at hand."  Abba, my study Bible explains, is the Aramaic familiar form for Father.  It's equivalent is "Papa," and it indicates Christ's intimacy with God the Father.  This cup refers to His impending death.  In accordance with Christ's divine nature, my study Bible says, He goes willingly to His death.  But as a human being, He wishes He could avoid it, as it is the mark of humanity to abhor death.  He prays that if it were possible, it would be taken away from Him.  My study Bible calls this abundant proof of His human nature.  At the same time, nevertheless, He is without sin and completely subjects and unites His human will to the Father's divine will.  

 

 In the context of today's reading, and yesterday's reading and commentary in which the focus was betrayal, perhaps it is a good idea to extend that commentary and consider, from today's reading, the effects of sin.  Sin doesn't happen in a vacuum.  It is not simply a one-time act which has no extended effects and is forgotten about.  Even when we repent of our sin, sin can still have continuing effects in our world and upon others, and within community.  A father who commits a crime, and goes to prison -- even doing his time and fully repenting of the crime -- still has effects upon his children and family because of the consequences of the sin.  The children grow up with a missing father, and they will have to reconcile themselves to the reasons he was gone from them.  There might be extended problems with money, with support for a family and a spouse.  We can imagine the possibilities.  In terms of the theology of the Orthodox Church, this is how the problem of "original sin" is viewed.  Subsequent generations are not guilty of the sin, but they are faced with the consequences of the sin, and must cope with the conditions created by the sin they're not responsible for.  This is how the "fallen world" is understood.  So, let us take a look once again at this sin of betrayal by Judas, and consider the long-term secondary effects of his act.  Of course we know of Christ's Crucifixion to come.  We know, as Jesus predicts in today's reading, that the disciples will be made to stumble this night.   This word for "made to stumble" is literally to scandalize in the Greek (from σκανδαλίζω/skandalizo), which is a word that derives from a hunter's trap; i.e. to "trip up."  They will all stumble because of Him, He says.  But even as Jesus goes to the garden of Gethsemane deliberately, knowing He will be betrayed by Judas this night, He is prepared for the effects of betrayal, and predicts to the disciples that they will "fall away" from Him (another possible meaning of skandalizo).  This falling away is a stumble or sin itself on the part of the disciples, but Christ understands the effects of what He is walking into, and as they return to Him they will be forgiven.  So Judas' betrayal has the effect of striking the Shepherd, and scattering the sheep, as it says in the quotation from Zechariah.  The effects of betrayal are a falling away of trust, as the disciples with few exceptions will go into hiding, and even St. Peter will turn away through his own denial of Christ, as prophesied also by Jesus in today's reading.  Simply from its immediate effects, we can see that one sin leads to others in its effects and the hardship and broken relationships and communion it brings to others.  We know the crowds will be induced to shout for Jesus' death, another sin made possible because of Judas' betrayal, and a rather notorious murderer will therefore be freed in Christ's place, despite Pilate's efforts at His trial (Mark 15:11-13).  Judas himself, of course, will in turn be betrayed in a sense by those whom he has served.  He will commit suicide as a result of his act, unable to find repentance and forgiveness in his remorse without Christ (Matthew 27:3-5).  These are simply the immediate effects of Judas' sin of betrayal.  Of course, the long-term effects are far-reaching and even continue with us until this day.   The most significant  thing to remark upon is perhaps that God takes all things and turns them to God's purposes, in that the spectacular failure of the Crucifixion is in His Resurrection and victory over death for all of us.   As St. Paul writes, "And we know that all things work together for good to those who love God, to those who are the called according to His purpose" (Romans 8:28).  But we cannot say that this extraordinary outcome of salvation for all the world is the effect of Judas' sin, but rather it is the effect of the work of God that turns all things to God's purposes.  When we think about committing any kind of sin, taking a short cut, thinking that somehow our plans might work better than seeking God's way, or that we can manipulate our way into a better world or outcome, we should consider the effects of sin we cannot control nor predict.  Outcomes are seldom under any person's full control.  For this reason, we seek God's will in all things, we try to grow in discipleship and discernment and prayer, we put all things in the hands of God -- and we know that forgiveness comes with repentance, and a return to our Lord is the way to salvation even midst those negative effects.  Jesus advises the disciples, "Watch and pray, lest you enter into temptation.  The spirit indeed is willing, but the flesh is weak."  This is the way through extreme difficulties.  Let us face all things with Him.  St. Paul will come to write, "I can do all things through Christ who strengthens me" (Philippians 4:13).  Let us follow in our own struggle for faith.

 

 

 

 

 

  

 

 

 

 

If I tell you, you will by no means believe. And if I also ask you, you will by no means answer Me or let Me go

 

 Having arrested Him, they led Him and brought Him into the high priest's house.  But Peter followed at a distance.  Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.  And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."  But he denied Him, saying, "Woman, I do not know Him."  And after a little while another saw him and said, "You also are one of them."  But Peter said, "Man, I am not!"  Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."  But Peter said, "Man, I do not know what you are are saying1"  Immediately, while he was still speaking, the rooster crowed.  And the Lord turned and looked at Peter.  Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times."  So Peter went out and wept bitterly. 

Now the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?'  And many other things they blasphemously spoke against Him.  

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."

 

- Luke 22:54–69 

 

Yesterday, we read that, coming out from the Passover Supper (the Last Supper), Jesus went to the Mount of Olives, as He was accustomed, and His disciples also followed Him.  When He came to the place, He said to them, He said to them, "Pray that you may not enter into temptation."  And He was withdrawn from them about a stone's throw, and He knelt down and prayed, saying, "Father, if it is Your will, take this cup away from Me; nevertheless, not My will, but Yours, be done."  Then an angel appeared to Him from heaven, strengthening Him.  And being in agony, He prayed more earnestly.  Then His sweat became like great drops of blood falling down to the ground.  When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow.  Then He said to them, "Why do you sleep?  Rise and pray, lest you enter into temptation."  And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him.  But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"  When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?"  And one of them struck the servant of the high priest and cut off his right ear.  But Jesus answered and said, "Permit even this."  And He touched his ear and healed him.  Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?  When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness."   

 

Having arrested Him, they led Him and brought Him into the high priest's house.  But Peter followed at a distance.  Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.  And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."  My study Bible notes that it is a girl who is the first to test Peter; it teaches us that she is an icon of the temptation of Adam by Eve (Genesis 3:6).  The Gospel shows us that our fallen state is overcome in Christ when it is women who are the first to hear, believe, and proclaim the Resurrection (Luke 24:1-10).  

But he denied Him, saying, "Woman, I do not know Him."  And after a little while another saw him and said, "You also are one of them."  But Peter said, "Man, I am not!"  Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."  But Peter said, "Man, I do not know what you are are saying1"  Immediately, while he was still speaking, the rooster crowed.  And the Lord turned and looked at Peter.  Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times."  So Peter went out and wept bitterly.  Peter is so overcome with fear, my study Bible says, that neither Christ's prediction (verse 34) nor the crowing of the rooster calls him to repentance.  It's only the Lord's gaze that finally causes him to weep bitterly.  St. Ambrose of Milan is quoted as saying of this passage that, nevertheless, "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud."

Now the men who held Jesus mocked Him and beat Him.  And having blindfolded Him, they struck Him on the face and asked Him, saying, "Prophesy!  Who is the one who struck You?'  And many other things they blasphemously spoke against Him.  Our Lord as prisoner is humiliated, ridiculed, abused, in a brutish way.  But we must consider how He condescended to experience what we may experience in our lives.  

As soon as it was day, the elders of the people, both chief priests and scribes, came together and led Him into their council, saying, "If You are the Christ, tell us."  But He said to them, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go.  Hereafter the Son of Man will sit on the right hand of the power of God."  My study Bible comments here that Jesus asked many questions of the Jewish leaders which they refused to answer because doing so would have meant confessing Him as the Christ (Luke 20:4-7; Matthew 22:41-46; Mark 3:4).  His final statement here is a declaration that He is equal with God. 

Let us compare the two responses of Peter and Jesus in today's reading.  St. Peter's expression is to deny that he is a follower of Christ.  In that sense, it's a negative expression, a denial of something.  Three times people identify him as a follower or disciple of Christ, and three times he denies that this is the truth.  "Woman, I do not know Him."  In a sense, this is a refusal to speak, to confess that he is a follower of Christ.  Then we can turn to Jesus who also refuses to speak.  In the first case, He is mocked and beaten by the soldiers.  They tie a blindfold on Him, strike Him across the face, and demand that He prophesy who hit Him.   He is treated to all manner of blasphemy, but He doesn't say a word (Isaiah 42:2).  Then when He is questioned by the religious leaders as to whether or not He is the Christ, He already knows that to answer them is futile.  He says, "If I tell you, you will by no means believe.  And if I also ask you, you will by no means answer Me or let Me go."  But then, He knows where He is going and what is going to happen, telling them only, "Hereafter the Son of Man will sit on the right hand of the power of God."  In a sense, with this last statement, He's answering their questions by declaring Himself, but not answering them directly as they desire.  Son of Man is a title for a messianic figure in the Book of Daniel, the right hand of the power of God is in the position of power with God.  In St. Peter's case, he is denying who he is as a member of Christ's followers, with his strong and vehement denials, as predicted by Christ.  In Jesus' case, He doesn't speak where it will do Him no good, and neither will it do any good to those to whom He might speak.  Indeed, revealing Himself to those who scoff or mock or beat Him would only condemn those people more for their refusal to hear.  It is Jesus who teaches us, "Do not give what is holy to the dogs; nor cast your pearls before swine, lest they trample them under their feet, and turn and tear you in pieces" (Matthew 7:6).  Finally, He will not answer the elders of the people, both chief priests and scribes, who bring Him in to trial.  As He said at His arrest, "When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness" (see yesterday's reading, above).  But here they ask Him again, although they have no intention -- and perhaps no capability at this stage -- of believing His answer, of responding to Him, or of letting Him go.  This truth about them He will declare Himself, and finally, He will make a statement about where He knows He is going, and whom He knows He is and the role He will assume.  Jesus' denial to speak contrasts with Peter in that Jesus is absolutely true to Himself, to the One whom He is in the sight of God the Father.  Peter is denying himself by denying Christ; he isn't being true to the identity he's been called to assume by Christ.  Both do not answer in the ways their interrogators desire them to, but one denies the truth, and the other embodies the truth in all things and through all things.  What these poignant and terrible scenes teach us is all about how to comport ourselves as Christians, as His followers.  There will be proper times to speak and proper times not to speak -- but in all cases, our personal integrity is the truth of Christ that we can live, even through the worst of things we may experience.  We should not get caught up in formalities, but rather rely on our faith to teach us and guide us through all difficulties properly.  There is a deeply powerful moment written into this account in Luke, and that is also a moment of 'not speaking.'   We're told that the Lord turned and looked at Peter just as the rooster crowed.  How many volumes of truth does the Lord's gaze tell to Peter, and even to all of us who will one day also stand before that gaze ourselves?  He doesn't need to say a word, for He has already foretold what Peter would do, and Peter is at once brought back to himself, and to the truth of what he's doing -- even to his failure to hold to his promise that he was willing to go to prison and to die with him (Luke 22:33).  St. Peter weeps bitterly in repentance after Christ's look brings all things back to his remembrance.  Let us remember the power in silence, in a look, in a refusal to speak, even in an answer that's not really an answer someone wants to demand from us.  Let us remember the power of truth in all things, and the One who is the truth that guides us in our responses to the world, our identities and loyalties to Him first of all.

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

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins.  But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives. 

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

'I will strike the Shepherd,

And the sheep of the flock will be scattered.'

"But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.

 

- Matthew 26:26-35 

 

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

 

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

 

 "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives.  My study Bible notes that patristic commentary teaches that Jesus also drinks the cup of His own Blood.  He does so in order to lead all believers into participation in His heavenly mysteries; one more incident in which He fulfills all righteousness.   In My Father's kingdom, my study Bible says, relates to the time after Christ's Resurrection, when He will both eat and drink to show the reality of His victory over death (Luke 24:41-43).  Additionally, it points to the eternal banquet of the Kingdom in the age to come.  

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written: 'I will strike the Shepherd, and the sheep of the flock will be scattered.'  But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times.  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.  This prophesy of Christ regarding Peter's denial will be fulfilled as Peter stands outside the home of the chief priest, with which Jesus is tried by the Sanhedrin.  We will read this story of denial later on in this chapter.   But for now, let us note how emphatically Peter and all the disciples declare they will not deny Christ.

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

 

You are not also one of His disciples, are you?

 

 And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  

 

Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  

The high priest then asked Jesus about His disciples and His doctrine.  Jesus answered him, "I spoke openly to the world.  I always taught in synagogues and in the temple, where the Jews always meet, and  in secret I have said nothing.  Why do you ask Me?  Ask those who have heard Me what I said to them.  Indeed they know what I said."  And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?"  Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"  Then Annas sent Him bound to Caiaphas the high priest.  

Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.

 

- John 18:15–27 

 

 On Saturday, we were reading in St. John's Chapter 8, when Jesus was at the Feast of Tabernacles.  After disputing with the religious leaders, Jesus said to them, "He who is of God hears God's words; therefore you do not hear, because you are not of God."  Then the Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"  Jesus answered, "I do not have a demon; but I honor My Father, and you dishonor Me.  And I do not seek My own glory; there is One who seeks and judges.  Most assuredly, I say to you, if anyone keeps My word he shall never see death."  Then the Jews said to Him, "Now we know that You have a demon!  Abraham is dead, and the prophets; and You say, 'If anyone keeps My word he shall never taste death.'  Are You greater than our father Abraham, who is dead?  And the prophets are dead.  Who do You make Yourself out to be?"  Jesus answered, "If I honor Myself, My honor is nothing.  It is My Father who honors Me, of whom you say that He is your God.  Yet you have not known Him, but I know Him.  And if I say, 'I do not know Him,' I shall be a liar like you; but I do know Him and keep His word.  Your father Abraham rejoiced to see My day, and he saw it and was glad."  Then the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"  Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM."  Then they took up stones to throw at Him; but Jesus hid Himself and went out of the temple, going through the midst of them, and so passed by.

 

  And Simon Peter followed Jesus, and so did another disciple.  Now that disciple was known to the high priest, and went with Jesus into the courtyard of the high priest.  But Peter stood at the door outside.  Then the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought Peter in.  Our lectionary goes to a new point in St. John's Gospel, skipping over several chapters from our last reading.  This is because, in the West, this week is the beginning of Lent.  (This year Eastern Orthodox Easter will come one month after Western Easter.  This is because, in the Eastern Orthodox calculation, Easter must take place after Passover, in accordance with the events of Christ's Crucifixion and Resurrection as reported in the Gospels.)  So our readings for this work form a sort of interim period, introducing us to Lent in a sense, and a week from today will begin readings from St. Mark's Gospel.  Here in today's reading, we're given the experience of St. Peter at the time of Jesus' trial in the home of the high priest.  Here, my study Bible tells us, the other disciple spoken of is John, the author of this Gospel.  It was a common practice, as author, to conceal one's own name in the details of one's story (see John 13:23; compare Mark 14:51-52; Luke 24:13, 18).  

 

Then the servant girl who kept the door said to Peter, "You are not also one of this Man's disciples, are you?"  He said, "I am not."  Now the servants and officers who had made a fire of coals stood there, for it was cold, and they warmed themselves.  And Peter stood with them and warmed himself.  My study Bible comments that a girl being the first to test Peter is an icon of the temptation of Adam by Eve (Genesis 3:6).  This fallen state is overcome in Christ, it tells us, when a woman is the first to hear, believe, and proclaim the Resurrection (John 20:1, 11-18).  

The high priest then asked Jesus about His disciples and His doctrine.  Jesus answered him, "I spoke openly to the world.  I always taught in synagogues and in the temple, where the Jews always meet, and  in secret I have said nothing.  Why do you ask Me?  Ask those who have heard Me what I said to them.  Indeed they know what I said."  And when He had said these things, one of the officers who stood by struck Jesus with the palm of his hand, saying, "Do You answer the high priest like that?"  Jesus answered him, "If I have spoken evil, bear witness of the evil; but if well, why do you strike Me?"  Then Annas sent Him bound to Caiaphas the high priest.   The lectionary skips over this section of the Gospel, focusing on the story of Peter in this context.  But it is useful to include this passage as context and backdrop to Peter's story, Here, the questioning of the high priest is meant as an attempt to uncover subversive activity that would not only violate the Law of Moses, my study Bible says, but be reason enough to accuse Jesus of a political crime before Pilate.  The two points of question put to Jesus pertain to His disciples and His doctrine, which my study Bible describes as two essential components of Christ and His Church.  

 

 Now Simon Peter stood and warmed himself.  Therefore they said to him, "You are not also one of His disciples, are you?"  He denied it and said, "I am not!"  One of the servants of the high priest, a relative of him whose ear Peter cut off, said, "Did I not see you in the garden with Him?"  Peter then denied again; and immediately a rooster crowed.  After his three denials here in today's reading, my study Bible says, Peter will be restored through his three affirmations of love following the Resurrection (John 21:15-17). 

 

Today's story of Peter's denials would not be complete without also understanding Christ's warning to him about this very event.  This takes place at the Last Supper, just prior to Jesus' arrest.  In John 13:36-38, Peter declares he will lay down his life for Christ's sake, and Jesus responds by saying to him, "Will you lay down your life for My sake? Most assuredly, I say to you, the rooster shall not crow till you have denied Me three times."  Today's text gave us the story of Peter's three denials before he heard the rooster's crow.  Sts. Matthew, Mark, and Luke tell us of Peter's tears upon realizing what he has done (Matthew 26:75; Mark 14:72; Luke 22:62).  Perhaps St. John, out of compassion, spares us the vision of Peter weeping over his failure.  But what we really find repeatedly with Peter is his own exuberance that gets in the way and forms a stumbling block for him.  It's a reminder that our faith can't rely simply on an emotional attachment or enthusiasm, but must run more deeply within us, and in a sober place.  Just before Jesus predicts Peter's betrayal, He washes the disciples' feet at the Last Supper.  When He chooses to do so, Peter at first refuses, saying to Jesus, "You shall never wash my feet!"  Jesus tells Peter, "If I do not wash you, you have no part with Me."  To which Peter then replies, in complete turnabout, "Lord, not my feet only, but also my hands and my head!"  But Jesus corrects him yet again, telling him, "He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you" (referring to His betrayer, Judas).  It is Peter's emotionalism that forms a stumbling block to real obedience.  Even directly after Peter's confession of faith that Jesus is the Christ, in Matthew 16, when Jesus first predicts His death and Resurrection to the disciples, we're told that Peter took Him aside and began to rebuke Him, saying, "Far be it from You, Lord; this shall not happen to You!"  At that time Jesus replied to Peter, saying, "Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men."  Jesus then emphasizes to all the disciples that if anyone wishes to follow Him, one must take up one's own cross in imitation of Him.  See Matthew 16:21-28. We may each be tempted to substitute for faith a kind of emotional exuberance.  But our journey of faith in Christ is not like being at a football game, where our emotions are stirred up to root for our team.  As with St. Peter's denial three times, what we witness is how easily such a basis for faith withers and falls apart.  And this is perhaps the best possible introduction to Lent, and the historical practices of fasting, almsgiving, and prayer that are associated with Lent.  These disciplines are, in fact, meant to do just that:  to strengthen us in the discipline of faith.  That is, our faith (our trust in Christ) has to follow a pattern of dealing with the realities we're given, including the temptations of our lives in the world.  Emotionalism alone cannot sustain that.  Instead, we're given tools so that we learn to say "No" to what is not really good for us, to draw lines and healthy boundaries, and above all to have the kind of discipline that sets us on an even keel, so that we aren't swayed by every emotional upheaval that confronts us in life.  Note that we are asked, also, to know ourselves in this journey (or perhaps we should say to come to know ourselves better as we go),  Most of all, in the history of the Church, the prime concern of such discipline was in dealing with what are called the passions.  That is, those great emotions that can cause so much upheaval and sway us from one place to another, easily dominating our better judgment and our thinking.  Passions such as anger, for example, or despair, for another, can cause us to go out on an emotional limb, forgetting our trust in Christ in the moment.  Fear and panic can easily do the same.  The disciplines of Lent, then, are ways to develop our capacity to say "No" even to the things that seem to be deeply a part of us, like our habits of anger or despair, perhaps even extreme anxiety or depression, so that even though we may feel these things, we are not swept under with them.  We can remember to anchor ourselves in Christ as the One in whom we trust, and upon whom we ultimately rely.  This is the power of Lent, to teach us that we are capable of growing in our faith, and in our likeness to Christ, for this is what He came into the world to do for us and to give us, so that we recognize more truly that He is with us and within us.  In this context, we may look to the portion of our reading in which is included the night trial of Christ at the home of the high priest.  For He is the model we're given in contrast to Peter.  Jesus remains true to His mission and what He must testify, regardless of the corruption and pressure of those who seek to entrap Him.  His humility and obedience to the Father are paramount.  As we embark upon this Lent, consider the practices that are historically a part of the Church, and consider what it is we build up and grow as we give of ourselves.  As Jesus taught in Matthew 16, after rebuking St. Peter:  "For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it."  Peter will return to Christ and the rest of the disciples after this night of his denials, and he will grow into the "Rock" of faith he was named by Christ.  Let us seek the grace that allows and enables that to happen, as we pay our own honor to the wisdom of our faith and its historical practices.  Let us also remember the role of humility that was so needful in Peter, and remains so necessary to us and our contemporaries.  

 

 

Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times." So Peter went out and wept bitterly

 

Caravaggio, The Crucifixion of St. Peter.  Circa 1600, Cerasi Chapel, Santa Maria del Popolo, Rome

 Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?  When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness."

Having arrested Him, they led Him and brought Him into the high priest's house.  But Peter followed at a distance.  Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.  And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."  But he denied Him, saying, "Woman, I do not know Him."  And after a little while another saw him and said, "You also are of them."  But Peter said, "Man, I am not!"  Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."  But Peter said, "Man, I do not know what you are saying!"  Immediately, while he was still speaking, the rooster crowed.  And the Lord turned and looked at Peter.  Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times."  So Peter went out and wept bitterly.

 

- Luke 22:52-62 

 

 Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him.  When He came to the place, He said to them, "Pray that you may not enter into temptation."  And He was withdrawn from them about a stone's throw, and He knelt down and prayed, saying, "Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done."  Then an angel appeared to Him from heaven, strengthening Him.  And being in agony, He prayed more earnestly.  Then His sweat became like great drops of blood falling down to the ground.  When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow.  Then He said to them, "Why do you sleep?  Rise and pray, lest you enter into temptation."  And while He was still speaking, behold, a multitude; and he who was called Judas, one of the twelve, went before them and drew near to Jesus to kiss Him.  But Jesus said to him, "Judas, are you betraying the Son of Man with a kiss?"  When those around Him saw what was going to happen, they said to Him, "Lord, shall we strike with the sword?"  And one of them struck the servant of the high priest and cut off his right ear.  But Jesus answered and said, "Permit even this."  And He touched his ear and healed him.  

 

  Then Jesus said to the chief priests, captains of the temple, and the elders who had come to Him, "Have you come out, as against a robber, with swords and clubs?  When I was with you daily in the temple, you did not try to seize Me.  But this is your hour, and the power of darkness."  Especially in John's Gospel, we get images of light corresponding to Christ, to God, and to the power of God working within and through human beings.  Darkness here is symbolic of all that rejects that light.  My study Bible refers us to Christ's words to Nicodemus:  "And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed. But he who does the truth comes to the light, that his deeds may be clearly seen, that they have been done in God" (John 3:19-21).

Having arrested Him, they led Him and brought Him into the high priest's house.  But Peter followed at a distance.  Now when they had kindled a fire in the midst of the courtyard and sat down together, Peter sat among them.  And a certain servant girl, seeing him as he sat by the fire, looked intently at him and said, "This man was also with Him."  But he denied Him, saying, "Woman, I do not know Him."  And after a little while another saw him and said, "You also are of them."  But Peter said, "Man, I am not!"  Then after about an hour had passed, another confidently affirmed, saying, "Surely this fellow also was with Him, for he is a Galilean."  But Peter said, "Man, I do not know what you are saying!"  My study Bible comments here that a girl being the first to test Peter is an icon of the temptation of Adam by Eve (Genesis 3:6).  It notes that our fallen state is overcome in Christ when women are the first to hear, believe, and proclaim the Resurrection (Luke 24:1-10).  

Immediately, while he was still speaking, the rooster crowed.  And the Lord turned and looked at Peter.  Then Peter remembered the word of the Lord, how He had said to him, "Before the rooster crows, you will deny Me three times."  So Peter went out and wept bitterly.  My study Bible notes that Peter is so overcome with fear that neither the prediction of Jesus at the Last Supper (Luke 22:34) nor the crowing of the rooster calls him to repentance.  Only the gaze of the Lord causes him to weep bitterly.  Nonetheless, comments St. Ambrose of Milan, "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud."

If we take St. Ambrose's commentary seriously, we understand him to be saying something profound about human tears.  It is frequently asserted within Orthodox spiritually and the monastic tradition that tears are the surest sign of repentance.  No doubt this is drawn at least partially from this memorable example of St. Peter and his bitter tears.  But psychologically, we can also understand something deeper about the nature of tears and the state of our being:  tears frequently are a sign of truth being told.  Often, in popular culture, one may see a recording of a person purporting to confess repentance for something, and people will point out that they see no tears, even though one may see what is meant to be understood as crying.  Moreover, even if it is not a personal sin being repented, but a recollection of something true that happened which gave birth to some form of trauma, or a difficult truth is being faced and told, tears will also make their appearance -- giving once again witness to truth.  There are times when tears will accompany a recognition of great joy, overwhelming beauty, or transformational change for which we are deeply grateful.  In each case, the tears form themselves as involuntary witnesses to truth being recognized.  In the Eastern Orthodox tradition, prayer ropes are used for the repetition of the Jesus Prayer.  These will frequently have tassels attached to them; it is said that the tassel is for the wiping away of the tears of repentance.   But let us focus on St. Peter and his bitter tears of repentance, for these are the way that St. Peter has come to terms with himself, and with his own failing as he has come to know it.  To understand it truly, we have to reread Luke 22:31-34, the verses that tell us about his interaction with Jesus.  Jesus first warned Peter -- on behalf of all of the disciples -- that Satan wanted to "sift" them "as wheat."  But He said to Peter, "I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren."  Peter's response was to declare to Jesus, "Lord, I am ready to go with You, both to prison and to death."  In today's reading, Peter comes to recognize not simply his failure to live up to these words, but his own unawareness of himself and his own weaknesses.  Far from this image he no doubt had of himself at the time, in this experience he is defeated even by the gaze of a servant girl, and denies being a follower of Christ three times.  The bitterness of the tears is the truth of his recognition of himself, including the weakness Christ fully recognized when He admonished all of the disciples -- and particularly Peter -- to pray so as not to fall into temptation.  The truth we are given here in the Gospel of Luke, however, is not just about Peter, but about all of us.  How often do we disappoint ourselves with weakness?  How do we come to terms with the recognition of our own sad failings, even as we wish -- and even if we believe -- we are different?  Our faith does not task us with the impossible, but serves us here in the Gospel and elsewhere where this story is recounted the truth about who we are as human beings, and about those who would go on to become truly great in their full service to Christ.   Ultimately, we do not know the full history of St. Peter's life.  In one apocryphal tradition, the story of St. Peter's death is one of crucifixion -- and in his humility, asking to be crucified upside down, not considering himself worthy of being crucified in the same manner as Christ.  In this understanding, the man who bragged and failed had become humble indeed, and fully heroic in his humility.  It is a teaching for us all in the image of this man who would become a leader among the disciples, that it is ultimately his repentance and humility which made him great.  At the Last Supper, Jesus taught the disciples that "he who is greatest among you, let him be as the younger, and he who governs as he who serves" (Luke 22:26).  At the end of John's Gospel, Jesus prophesies Peter's eventual death by first telling him, "Feed My Sheep.  Most assuredly, I say to you, when you were younger, you girded yourself and walked where you wished; but when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish," adding, "Follow Me" (John 21:17-19).  In today's reading, Peter's bitter tears teach us about this lesson learned, and it is one for each of us.

 

 

 

 

Take, eat; this is My body

 

 And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins.  But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives.

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:

'I will strike the Shepherd, 

 And the sheep of the flock will be scattered.'

But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times."  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.

 

- Matthew 26:26-35 

 

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

 

  And as they were eating, Jesus took bread, blessed and broke it, and gave it to the disciples and said, "Take, eat; this is My body."  Then He took the cup, and gave thanks, and gave it to them, saying, "Drink from it, all of you.  For this is My blood of the new covenant, which is shed for many for the remission of sins."  Jesus here institutes the Eucharist, which my study Bible names the long-awaited messianic banquet, to which He admits even Judas at this meal, as Christ is seeking by all means to save him.   Because of his wicked heart, my study Bible says, Judas' participation leads to his condemnation (1 Corinthians 11:27-30).  My study Bible comments that Christ's words are repeated in the Divine Liturgy, when the faithful are invited to receive His body and blood.  In Holy Communion, we are truly united to Christ.  Jesus gave thanks (the root of this verb in Greek is eucharist) to teach us first of all, how we are to celebrate this sacrament.   He is also teaching that He comes willingly to His Passion, and that we also can accept sufferings with thankfulness -- as we know that God can use sufferings for ultimate good.  Moreover, my study Bible adds that the Old Covenant was sealed with the blood of bulls and goats, while the New is sealed by the gift of Christ Himself -- who shed His own blood to conquer sin and death and to reconcile us with God.  Christ calls it the blood of the new covenant, which is God's promise and the fulfillment of the Law.  In using the word "new" Christ means that this covenant brings immortality and incorruptible life; it will always have the quality of newness.  See Revelation 21:5.  For many is an Aramaic expression which means "for all."

"But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom."  And when they had sung a hymn, they went out to the Mount of Olives.  My study Bible comments that according to patristic consensus Jesus also drinks the cup of His own Blood.  This He does to lead all believers into participation in His heavenly mysteries.  My study Bible says that in My Father's kingdom relates to the time after Christ's Resurrection, when Christ will eat and drink to show the reality of His victory over death (see Luke 24:41-43).  Moreover, it points to the eternal banquet of the Kingdom in the age to come.  

Then Jesus said to them, "All of you will be made to stumble because of Me this night, for it is written:  'I will strike the Shepherd, and the sheep of the flock will be scattered.'  But after I have been raised, I will go before you to Galilee."  Peter answered and said to Him, "Even if all are made to stumble because of You, I will never be made to stumble."  Jesus said to him, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times."  Peter said to Him, "Even if I have to die with You, I will not deny You!"  And so said all the disciples.  Jesus gives another prophesy that will be fulfilled, quoting from Zechariah 13:7.   Note how not only Peter, as frequent spokesman for the disciples, vehemently denies that he will stumble, but also so said all the disciples.  

What strange combination of events we get in the Gospels.  It is much like life itself:  together with the greatest gift for mankind, the most exalted moment of Christ's grace to us in the giving of the Eucharist, we are told that this night they will strike the Shepherd, and all will be made to stumble because of Him, and the flock scattered.  It is like the chiaroscuro of the greatest painters, or the film noir of modern times, in which black and white, dark and light, are juxtaposed to give us just this sense of how the dark can be present even while there is the greatest light existent for us at any moment in our lives, even seemingly at times of the greatest exultation.   The story of Christ, no matter how many ways in which we might experience something similar, or a story is told that seemingly holds the same elements, sets a pattern down for us.  It expresses something real about the world that we live in, and it offers us a choice in the midst of this world in which light and dark can coexist so starkly, as we read so clearly in the prologue to John's Gospel, when we are told of Christ that "in Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it" (John 1:4-5).  We might experience this black and white quality often in our own lives also.  Seemingly at times when our deepest desires might be realized, so we experience a darkness that seems to blight our happiness even at the same moment.  But the power of this story is in the light that it offers us in the midst of darkness, for it is that light to which we must be drawn and which shows us our way through the world.  It is His light to which we cling and follow even when we can't see very well in the darkness that we experience in life.  For when we lose that light, then we truly lose our way.  So often we might find ourselves lost in darkness because something sounded right or good, and it really wasn't.  Peter displaying his great proclamation of indignance and loyalty to Christ, stating, "Even if all are made to stumble because of You, I will never be made to stumble," might be seen as one example of this.  All of the disciples follow his lead in this declaration, but Christ knows better and understands the human weakness and vulnerability upon which darkness can play.   A fine thing -- the kind of loyalty and courage on display in Peter's statement -- may cover a truth we'd rather not see nor know, and will have to discover for ourselves, as Peter will with bitter tears.  But therein, even in that sub-story to this plot, is the Cross, for it is in reconciling to the reality of our lives that we find the light and come to terms with what it asks of us -- hence the great historic stress on truly knowing ourselves and coming to terms with the things we need to be aware of and to act upon (see Matthew 18:8-9).  But here in today's reading, Jesus gives us the very gift that literally means to give thanks, the Eucharist.  He gives us the gift of Himself and His communion with us and among us, the sacrifice of His Body and Blood.  And at this greatest moment which we as humankind can receive, He warns of the Cross and speaks of the danger that awaits the disciples as an enemy will strike the Shepherd.  We shouldn't forget we still live in the same world where that same enemy preys on weakness and vulnerability, where we can fool ourselves with our own bluff, and our vulnerabilities may even be things we're not aware of.  Let us understand that it is in the truth of the Gospel that we find ourselves and we find our way, not in saccharine or sentimental ideas but in coming to terms with truth at the Cross, including the truth of where we stumble.  Neither believe those who say life is all darkness, for that is the way to nothing.   For this is the good news, the road of salvation and spiritual growth in the Kingdom, preparing us for the crowns these disciples will certainly wear.  For we are on a road, Christ's "way" -- which goes together with His truth and His life, and there is no other to be found (John 14:6).

 

 

 

 

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

Rembrandt van Rijn. The Denial of Peter. 1660, Rijksmuseum Amsterdam

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

- Matthew 26:69-75

Yesterday we read that those who had laid hold of Jesus 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?"

 Now Peter sat outside in the courtyard.  And a servant girl came to him, saying, "You also were with Jesus of Galilee."  But he denied it before them all, saying, "I do not know what you are saying."  My study bible remarks that as it is a girl who is the first to test Peter, this is an icon of the temptation of Adam by Eve (Genesis 3:6).  In yet another powerful impact of this time of evil, our fallen state is overcome in Christ when it is women who are the first to hear, believe, and proclaim the Resurrection (Luke 24:1-10).

And when he had gone out to the gateway, another girl saw him and said to those who were there, "This fellow also was with Jesus of Nazareth."  But again he denied with an oath, "I do not know the Man!"  And a little later those who stood by came up and said to Peter, "Surely you are also 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.  Until the rooster crowed, Peter was so overcome with fear that he had forgotten Christ's prediction of his denial (Matthew 26:31-35).   In Luke's Gospel, it is not even the rooster's crow but only the gaze of Christ that causes Peter to weep bitterly in repentance (Luke 22:60-61).  Nonetheless, St. Ambrose of Milan comments that "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud."

What happens when we let ourselves down, or when our own cowardice becomes a source of regret and shame?  St. Peter displays for us this scene of deep regret, crying bitter tears over his own denial of Christ.  It must be made all the worse for Peter's memory of objecting directly to Jesus after the prophesy He made concerning Peter's denial, when Jesus told Peter, "Assuredly, I say to you that this night, before the rooster crows, you will deny Me three times" (26:35).  And then Peter replied to Him, "Even if I have to die with You, I will not deny You!" (26:36).  It is one thing to let oneself down, to let a loved one down, even to let down one's friends.  But Peter's denial and failure come in such a spectacular way, despite his most vehement declaration in directly contradicting Christ and His prophecy -- and it happens due to fear at the question of a servant girl.  Perhaps, and I would say most assuredly it is so, Peter's rather spectacular failure and shame is given to us in the Gospels for a very good reason.  How can we possibly understand our own lives if we are not given such examples?  Who among us can declare ourselves free of the same type of spectacular failures, albeit on a much less renowned level?  In the Gospels, Peter's great failure here is declared to the world, and continues to be declared to the world, but for a very good and perfect reason.  It is so that we, ourselves understand our lives in terms of our own failures, embarrassments, and shame.  Peter, the great leader of and speaker for all of the apostles, goes before us on a road of humility and of love.  Humility, because we all need to come to terms with ourselves and our own failure to live up to our expectations of ourselves.  And love, because Peter is welcomed back with love by Christ quite specifically.  The angel at the tomb, in giving the myrrh-bearing women the great news of Resurrection, says to them, "But go, tell His disciples—and Peter—that He is going before you into Galilee; there you will see Him, as He said to you."  And in Jesus' last appearance to him, Jesus specifically calls Peter to the task ahead of feeding His lambs (John 21:15-19), but first asking, "Do you love Me?"  What we understand through Peter's disappointment and crushing failure to live up to his own declaration of loyalty to Christ, is that via repentance, there is always room in this fold for one who is willing to put their hand to the plow, and follow Him.  Our worst letdowns, our most embarrassing and humiliating failures, are in the end, all fodder for the proper teachings of Christ.  In this journey of faith, there is nothing in our lives that will be left out.  There is nothing within us that cannot be used, transformed, repented, and especially challenging us to "get over ourselves," and come to the place of humility that all truly great service starts with.  We cannot possibly know how spectacularly we can be redeemed until we reckon with our own shortcomings (especially in our own eyes) within the love and care of Christ.  It is perhaps the times of our greatest humiliation that can, in fact, serve as the most powerful stepping stones for growth and transcendence in Christ's work within us.  For it is at that place where we realize that it is the "praise of God" that matters, the direction we're offered through divine love, and not the "praise of men."  It is in that crucible where we find our real identity rests in the Word who spoke us into existence in the first place.  That is where our life begins, and it is also the place to which we repeatedly return, particularly in repentance and in the depth of prayer.  Jesus goes to the Cross, a place of the most humiliating punishment, ridicule, and rejection.  But He shows us the way through our own times of personal failure, just as Peter will become an apostle who will indeed "die with Christ" rather than deny Him at the end of his life in this world, as Christ prophesies (John 21:18-19).  It is the power of the Cross that takes our worst experiences, and rebuilds our lives in Christ's hands, for service, and for the life of the world.  In this way, we might also enter into the those who have labored before us.

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 after seizing Him in Gethsemane, the 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.  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.  My study bible says that a girl being the first to test Peter is an icon of the temptation of Adam by Eve (Genesis 3:6).  It's an image of our fallen state which is completely overturned when it is women who are the first to hear, believe, and proclaim the Resurrection (Luke 24:1-10).  We may observe the intense levels of fear that Peter's experiencing:  neither Jesus' prediction nor the first crowing of the rooster calls him to repentance.  At the second call, he remembers Jesus' word to him.  It's an important lesson in repentance, as my study bible quotes St. Ambrose of Milan on Peter's tears:  "through tears, what cannot be defended can be purged, for tears wash away the offense which is shameful to confess out loud." 

Perhaps one of the many great gifts of the Gospels is one not spoken of very frequently:  the emotions that are on display both in the apostles and in Jesus.  We know there were times when Jesus wept.  When John writes about Jesus' friend Lazarus, the memorable shortest verse we know simply tells us, "Jesus wept" (John 11:35).  Jesus weeps in compassion, with His friends who are devastated at the death of their brother, with the mourners, and for His friend, although He will restore His life.   Luke tells us that Jesus wept over Jerusalem, knowing the fate that is to come to the city and the consequences of His rejection by the leadership (Luke 19:41-44).  As He goes to His crucifixion, He tells the women who weep for Him, "Daughters of Jerusalem, do not weep for Me, but weep for yourselves and for your children" (Luke 23:28).  Jesus is not a stoic.  His strength isn't the kind of strength of a detached philosopher who lives through intellect and above emotions.  Jesus is, rather, fully human, and He teaches us what it is to live our full humanity as we also seek the will of God in all things.  He doesn't hide from His life and feelings.  The apostles are no exception to this pattern of emotional display.  They make many mistakes in following Christ and coming to know His teachings.  They "forget" about miracles when they suspect Jesus is upset with them because they've forgotten to bring bread for a journey, after two feeding miracles in the wilderness.  Even Jesus marvels at their lack of understanding (Mark 8:11-21).  They selfishly concern themselves with who will be the greatest among them in the kingdom they think will manifest immediately -- not only do they dispute this question, but His great close friends John and James Zebedee even request of Him the greatest places (Mark 10:37).   Moreover, this takes place just after Jesus has told them He will be crucified!  The Gospels are full of human mistakes and human emotions.  The last word we'd use to describe these men whom Jesus has chosen would be "supermen."  No, they are the opposite of what the world might consider supermen in some formal philosophical sense.  They are men:  uneducated "people of the land" from Galilee.  But they are the perfectly chosen apostles, and via their faith and grace they do become a certain kind of "supermen," they become those men who will be able to drink the cup that Christ drinks, and they will live their lives and sacrifice all for the gospel message.  Their faith and the work of grace transcends, builds, expands, and incorporates all that they are to build the work of the Kingdom in the world.  Our greatest example is Peter, who denies Christ three times after swearing he would rather die -- even after being warned by Jesus.  But this is the great gift to us of the Gospels, because we have to understand that God loves and takes in all that we are when building up faith and grace in us.  There is no part that is left out.   The thing that Jesus never teaches is to simply ignore parts of ourselves that are less than perfect.  Rather, we must wrestle with that fact, and must not be blind to it.  We must come to repentance (or more literally, "change of mind" in the Greek), and that only happens through knowledge, through the understanding of our own weaknesses and what tempts us.  Peter will return to Christ, and answer the question, "Do you love Me?"  Even then, Peter's conduct isn't "perfect" -- he just has to ask what John is supposed to do, to which Jesus replies, "What is that to you? You follow Me"  (see John 21:15-25).  What the Gospels teach us is that all of ourselves must be acknowledged.   Our goal isn't a kind of perfect strength that admits no weaknesses.  Rather, it's awareness, alertness.  That's also part of watching and praying.  We're to know what we're about, and not be blind to ourselves.  Neither are we to go about pretending that whatever we are is simply perfect.  Rather, we're on a road through a narrow gate (Matthew 7:13-14), the one to which He leads us, the one for which He Himself is the door (John 10:7-9).  In that context, neither is our journey a competition, but rather we are to help one another with our own flaws and problems.   The only way to do that is to be aware of our own capacity for temptation and weakness (see Matthew 7:1-6).  Peter's tears give us the greatest gift, the gift of ourselves, our journey, and the story of transfiguration for all of us.  Everything we have and all that we are becomes part of a sacramental life:  given to Christ to be shaped and built by grace for His love -- and love is the true story here.  It's for love that we become as full as we can be as human beings.  This is the hero Peter becomes.  Let us be truly thankful.