PREPARATION FOR THE CROSS In the previous chapter, the Lord Christ sat, on the Mount of Olives, to proclaim to four of His disciples, the signs of the end of time; drawing their hearts to His heavens, confirming to them that He cares for His elect, despite the tribulations they will pass through, at that time. Then, here comes this chapter, to present us with a portrait of humanity that does stand Christ, and intends to reject Him. The high priest together with the scribes got together to plot to kill Him, but were afraid of the multitude; and the disciple Judas, found it a chance to betray his Master for a little silver. Thus, while the Lord opened His heavens, longing to gather all in them, the religious leadership, even among His disciples, were plotting to deliver Him to death. But, amid this painful scene, there was a loving woman, who poured a very costly oil of spikenard over the head of the Lord, to fill the house of Simon the Leper with its sweet fragrance> Despite that, that woman was not spared harsh criticism. Anyhow, as the Passover was nearing, everything was proceeding towards the Cross, to slay the true Passover, who is capable of crossing-over with us, through His passion and His death, to the power of His resurrection: 1- The high priests and the scribes plotting to kill Him 1-2. 2- Breaking a flask of spikenard 3-9. 3- Judas betrayal of his Master 10-11. 4- The Passover banquet 12-16. 5- A proclamation of the betrayal 17-21. 6- Institution of the Eucharist 22-26. 7- Proclamation of His disciples’ stumbling because of Him 27-31. 8- Heading to Gethsemane 32-43. 9- His arrest 43-52. 10- His religious trial 53-65. 11- Peter’s denial 66-72. 1- THE HIGH PRIESTS AND SCRIBES PLOTTING TO KILL HIM: “After two days it was the Passover and the feast of the Unleavened Bread. And the chief priests and the scribes sought how they might take Him by trickery and put Him to death. But they said, ‘Not during the feast, lest there be an uproar of the people.” (1, 2) The Old testament discerned between the Passover feast and that of the unleavened bread. The Passover lamb was usually slain on the evening of the fourteenth day of the first month. Then the feast of the unleavened bread would begin on the fifteenth day, for a week. Yet, the two feasts were connected together in the minds of the Jews, as though they became one and the same feast, to use the term ‘the feast of the unleavened bread,’ to include also that of the ‘Passover;’ as well as ‘the Passover,’ to include that of the ‘unleavened bread.’ The high priests and the scribes sought a plot to kill the Lord Christ after the feast, for fear of the people; and did not apprehend that the Lord Christ came as a Passover for the world, the true Passover slain on the feast. The Lord of glory, while, joyfully and happily, consummating His salvation plan, disregarding disgrace, for the sake of receiving every soul to Him, the leadership of the Jews were consummating their plan to 6 get rid of Him, and driving Him out, not just from Jerusalem, but from the whole world through killing Him! How miserable were the high priests and the scribes, whose hearts were, much too inflamed with jealousy, to preoccupy themselves with spiritual preparation of the Passover. How It was to be fitting for them, to spatter the Holy Book, together with the “posts of their thoughts” with blood, and to put the crimson thread “on the door of their prayers,” and to bind it on their hearts, in order to apprehend that the Lord Christ who appeared in their days, is the true Passover. Amid their evil jealousy, they did not recognize the true Passover, nor apprehend the allegorical sacrifice on their hands, with all its secrets; that the fathers have apprehended and lived. In a text attributed to St. Jerome, he says: [It was allegorized to the Passions of the Lord Christ, and the people’s salvation from hell, by the sacrifice of the lamb, and the crossing-over of the people on their way out of Egypt. We were saved (on the Passover) when the moon was whole, as there was no chance of darkness in Christ; Let us eat the Body of the Lamb, without blemish, who will take away the sins of the world; Let us eat it in one house, that is in the catholic (universal) Church, which is spattered with love, and bears the weapon of virtue.] The high priests and scribes plotted to kill Him, not apprehending that, even in their evil intention, they were consummating the plan of the Lord Christ, who assigned, by Himself, the day of His passion, to be crucified on the day of Passover! 2- BREAKING A FLASK OF SPIKENARD “And being in Bethany at the house of Simon the Leper, as sat at the table, a woman came having an alabaster flask of very costly oil of spikenard. And she broke the flask and pored it on His head.” (3) The Lord Christ was in Bethany, that is to say, the house of suffering and passion, with His eyes, joyfully looking forward to the Cross, according to the words of the apostle Paul, “Who for the joy that was set before Him endured the Cross, despising the shame.” (Heb. 12: 2) He was watching the huge and swift actions occurring among the Jewish leaderships, normally opposing each other, but, for the first time, getting together, with one goal, that is to get rid of Him! Amid that bitter atmosphere, there was a woman who encountered Him, while He was in the house of Simon the Leper, to offer Him her pure love, together with her living practical faith, to get from the Lord, in return, an eternal praise and glory! She encountered the Lord in the house of Simon the leper; Who was so called, because he has been leprous and healed by the Lord. He carried on that name, in remembrance of his past condition, and to glorify the Lord Christ who healed him. The house of Simon the leper, may refer to the Church, that includes within it, nations and people, who have previously been defiled by the leprosy of sin, then got purified by the blessed blood of the Lord! In that Church, there was a woman, whose name or identity were not mentioned by the evangelist; referring to every faithful soul, in her encounter with the Lord. The flask of the very costly oil of spikenard, refers to the inner love of the soul for its Savior, whose fragrance would fill the whole Church, and rises to the very heaven; if the flak is broken; that is to say, if man bears suffering, and accepts daily death, for the sake of the Crucified One. If the name of Christ is “spilled oil,”(song1: 3) whose sweet fragrance spread out, 7 as His blood was spilled, when “He had trodden the winepress alone” (Isaiah 63:3); the Church, in its turn, offers her life, as a broken flask, to proclaim the fragrance of her inner love. As to pouring the oil over the Lord’s head; in a text attributed to St. Jerome, he says that the woman poured it on the feet to reach up to the head, although, here, the evangelist thought that she poured it over His head. That might refer to How the Lord Christ looks at deeds of love; considering all of them offered for His sake. All what we offer to the poor, the sick, the afflicted, the grieved, and those in prison, as deeds of love, the Lord Christ accepts them, as though, they are offered to Him personally, being the head of all. In other words, when we pour the oil over the members, it is counted as being poured on the head. Judas, the silver lover, did not stand that joyful act; He would have preferred to be handed the cost of the flask of oil, on pretense of placing it in the treasury, but actually to take it for himself. That is why he aroused indignation among the others: “For it might have been sold for more than three hundred dinarii and given to the poor, and they criticized her sharply.” (5) Judas did not care to lose his whole life, and his eternal salvation, but he aroused indignation among the disciples, for what he considered loss of more than three hundred dinarii! In a text attributed to St. Jerome, he presented the following allegoric interpretation of that story: [Simon the Leper refers to the world, that was defiled (leprous through unbelieving), then was purified by embracing faith. The woman with her flask of oil, refers to the faith of the Church who says: “My spikenard sends forth its fragrance” (Song 1: 12) It is called ‘oil of spikenard,’ referring to the costly faith; The house that was filled with its fragrance, is heaven and earth; And the breaking of the flask, refers to breaking of bodily lusts in the head that controls the whole body. The head bowed down, so that it could be reached by the sinner. That was how the woman set forth from the feet to the head, to go down from the head to the feet; that is to say, she reached, through faith, to Christ and His members.] Judas, counted that oil as loss, because it costs more than 300 dinarii; but he did not apprehend that, what he counted as loss, is rather a gain, in the eyes of the Lord, who is longing to receive similar fragrance from everyone. In number 300, the outcome of (10103), The first figure 10, refers to keeping the 10 commandment; the second figure 10, refers to the sanctification of the senses (5 inner and 5 outer senses); and number 3, refers to the sanctification of the soul, the body and the Spirit, through enjoyment of the resurrected life in Jesus Christ, who had risen on the third day. Number 3, also refers to the sanctification of the soul, the body and Spirit, through the faith in the Holy Trinity. Anyhow, if that woman was criticized by people, yet, she was privileged by the praise of the Lord Himself, who proclaimed how her episode was connected to the preaching of His Gospel in the whole world. Finally, the episode of pouring the costly oil over the Lord Christ, was mentioned in all the four gospels (Mt. 26:6; Mk. 14:3; Lk. 7:21; Jn. 12:3). It is obvious that the action of pouring of the costly oil, happened more than once. There were different views concerning the identities of those responsible for these actions; yet, the prevailing views are: (1) The woman mentioned in the gospel of John, is Mary, the sister of Lazarus. 8 (2) The one mentioned in the gospel of Luke, is a sinner, who did that during the ministry of the Lord. (3) The woman mentioned in the gospels of Matthew and Mark, poured the oil during days of the Paschal (Holy) week. Some say, it was not the sinner, most probably Mary, the sister of Lazarus, who poured it, as an offer of love and thanksgiving; while others say, it was that sinner herself, who poured it with tears, begging for the remission of her sins. 3- JUDAS BETRAYS HIS MASTER “Then Judas Iscariot, one of the twelve, went to the high priests to betray Him to them. So when they heard it, they were glad, and promised to give him money. So he sought how he might conveniently betray Him.” (10, 11) If the Church embraces a simple woman, who breaks a flask to pour the costly oil over the head of the Lord, to fill the whole house with its sweet fragrance; there, even among the disciples, was the one who betrays Him to His enemies. The Church includes, both saints, who are faithful members in the body of Christ, as well as those, who bear the name of Christ, while their hearts are completely separated from Him. These, in truth, are not members in the Church, but are cast away from it, even though nobody actually cast them away.! How strange that the traitor bore the name ‘Judas,’ the very name of the tribe from which the Lord Christ has came in the flesh. Thus, while there is ‘Judas,’ the Lion who is out to destroy the devil, who “walks about like a roaring lion, seeking whom he may devour” (1 Pet. 5:8); the evil one picks up a disciple carrying the same name, to be the instrument by whom the Lord is to be betrayed. If the name ‘Judas’ means “praise” or “confess;” it, on the other hand, refers to those bearing the name of Christ, clergy or laymen, who praise the Lord by their tongues, and confess faith by their lips, while their hearts and actions are instruments of destruction. They are like the devil who is said to “believe and tremble” (Jam. 2:19), but does not carry in his heart, love, but animosity and hate. Such people are much more dangerous than enemies. The high priests could not have been able to arrest the Lord, without the help of Judas! I say that in order to warn, not the others, but ourselves; as the devil, the (outer) enemy, cannot arrest our (inner) Christ, or crucify Him, unless we ourselves deliver Him. That is why the Lord Christ warns us, saying, “A man’s foes will be those of his own household.” (Mt. 10:36) That is to say, his inner life, and his evil will. When our ‘Judas,’ namely, our faith, gets corrupted, through lack of love, it delivers the heart to the enemy; crucifying the Lord Christ one more time. The reward for that is a little silver, promised by the enemy. How ridiculous for the heart to betray its Christ, the “Word of God,” “the silver, purified seven times” (Psalm 12:6), for false silver, given by evil hands!; to give up the heavenly as a captive, to enjoy a little of the earthlies, which he will eventually leave, to strangle himself! The following are some comments of the Church Fathers on the story of the betrayal of Judas: Why do you tell me about his hometown “Iscariot”?... Because there is another disciple by the same name, ‘Judas,’ but designated as the ‘Zealous,’ brother of James; So the 9 evangelist, to avoid any confusion between them, discerned the one from the other. He could have called the first, ‘Judas the traitor,’ but intended to teach us to avoid accusing others... Anyhow, by saying, ‘one of the twelve,’ he demonstrated how horrible the crime of betraying Him has been; There were seventy others, who did not follow his lead, nor take part in his act. As to the twelve, chosen by the Lord, these were the royal group, from among whom, that evil betrayer emerged. What a folly! Yes, love for silver and greed, were what brought all that evil on the traitor. Love for silver takes souls over, leading them everywhere, and transforming minds into a state of madness! Love for silver captivated Judas by its madness, to forget all the talks of the Lord Christ, His discipleship, His warnings and His confirmations1. St. John Chrysostom He was one of the disciples, in number, but not in worthiness, according to flesh, but not to Spirit! He went to the high priest, after being possessed by the devil; for everyone is uniting to his like! He promised to betray the Lord, the way the devil did, when he said to Jesus, “All this authority I will give you.” (Lk. 4: 6) The two parties lost their lives: They lost their when they promised to give him silver; and he lost his by taking it2. So-called St. Jerome He said, “one of the twelve.” That is a very important statement, demonstrating the betrayal more clearly. The one He dignified by making him equal to the rest, whom He privileged with apostolic honors, that made of him a member of the holy Table..., has turned himself into an instrument to kill Christ3. St. Cyril the Great 4- THE PASSOVER BANQUET As the Lord Christ did, when He prepared for His entry into Jerusalem, sending two of His disciples to bring Him a colt; we see Him here, on the first day of the feast of the unleavened bread, dispatching two of His disciples to the city, where they are to encounter a man carrying a pitcher of water - most probably St. Mark, according to the Coptic tradition - to follow him; and wherever he goes in, to ask the master of the house to show them the upper room in which the Lord would eat the Passover with His disciples. That guest room belonged to St. Mary, mother of St. Mark; that became the first Church in the world, where the Lord instituted the sacrament of the Eucharist; and where He used to meet His disciples; and where the Holy Spirit descended on them, on the day of the Pentecost. In the text, it is to be noticed: (1) The disciples were very much keen about enjoying the Passover feast with their Master, saying to Him: “Where do you want us to go and prepare, that You may eat the Passover?” (12) And as St. John Chrysostom says: [While Judas was plotting how to give Him up, the rest of the disciples were preoccupied with preparing for the 1 De Prod. Jud. hom 1. 2 Cf. Catena Aurea. 3 In Luc. Ser. 148. 10 Passover feast.] That question also revealed to us, not only that the Lord had no place to call home, where he could eat the Passover, but that His disciples, likewise, had no homes to dwell in; as they found in their teacher and Lord Jesus Christ, their home and dwelling place. The disciples did not take leave from the Master, to go, each one to his own, to celebrate the feast, as they felt that they became in Him one family. Although they were actually from different tribes, they were bound in a true unity, based on union of love with their Savior, which raised them to what is far greater than that of blood bond. Their question also revealed a complete submission to the Savior, inquiring from Him about every detail, big or small; having no preference to go to a particular location, as their only desire was to be always with Him. (2) The Lord sent two of His disciples to prepare for the Passover, Peter and John (Lk. 22:8). Thus, if number 2 refers to ‘love,’ we cannot offer our heart, to the Lord Christ, to set the sacrifice of His Cross, without love. If Peter represents faith, and John represents love, the Lord sent the faith that works with love, in order to prepare every simple heart, as an upper room, where He gets together with His disciples, to set His secret altar, and to proclaim His Cross, and to establish His Spiritual kingdom. (3) The Lord did not tell the two disciples the name of the owner of that upper room, as it was known to them, the father of St. Mark the apostle. But He only gave a sign, saying: “ Go into the city, and a man will meet you carrying a pitcher of water; follow him. And 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?” (13, 14) Why did the Master did that? a- St. Cyril the Great, sees that, as the devil has entered into Judas’ heart, the Lord kept the name of the owner of the upper room secret, in order not to let Judas plot to give Him up while He was there upper room1. b- St. Cyril the Great also gives another interpretation, saying: [He probably meant, that, wherever is water in the Holy Baptism, there will be Christ. How, and in what way? As it sets us free of every defilement, cleanses us from all uncleanness of sin, to turn into a holy temple for God, and to partake of His divine nature, through the communion of the Holy Spirit. Thus, in order that Christ finds comfort, and dwells in us, let us accept the saving waters, confessing faith, that justifies the sinners, and raises us up, to be counted as an “upper room.” As those, in whom Christ dwells in faith, have an exalted and high thought, that keep them from creeping on the dust; and, let me say, they would refuse to remain on earth, seeking always exaltness in virtue, as it is said, “For here we have no continuing city, but we seek the one to come.” (Heb. 13:14) So, while they walk on earth, their thoughts are far in the highs, and, “Their citizenship is in heaven.”(Phil. 3:20) 2] Fr. Theophlactius comments on the ‘Pitcher of water’ saying: [Whoever is baptized, carries a pitcher of water; and whoever carries baptism on him, will find comfort if he lives reasonably; will find rest, as though, getting into his home.] So as to be enjoy the Passover of Christ, we have to get privileged with the waters of Baptism, which will raise us to the upper room of the Spirit, instead of the deadly letter; and as expressed by Fr. Theophlactius: [The owner of the house is the mind that 1 In Luc. Ser. 141. 2 In Luc. Ser. 141. 11 refers to the large upper room, that is to the exalted thoughts, which, nevertheless, does not carry any pride or vain glory, but is prepared through humility. There, in such thought, the Passover of Christ is prepared, by Peter and John, namely, through work and meditation.] And St. Ambrose says; [I wish God allows me also, to carry a pitcher of water, as the owner of that upper room did! What should I say about water? “The Spirit of God was hovering over the face of the waters.” (Genesis 1:2) O Water, that raised above the universe, that defiled by human blood, and was a symbol of the exalted baptism! O water, that was granted to have the secret of Christ to cleanse all!... You begins the sacraments and consummate them. In you is the beginning and the end!1] (4) The Lord goes on to say, “Then he will show you a large upper room, furnished and prepared; there make ready for us.” (15) St. Ambrose says: [The furnished upper room refers to the great worthiness of its owner; so that the Lord Himself together with His disciples, could find comfort in it; or may refer to his exalted virtues2.] 5- PROCLAMATION OF THE BETRAYAL “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?’ Then 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. "(17-21) The Lord Christ, having more than once, proclaimed about His betrayal, death and resurrection, in order to support the disciples, when they come to face those events, we see Him now proclaiming the betrayal, to give His betrayer a chance to repent and retreat if he so wished. Indeed, the Holy Scripture has spoken of the traitor, yet it did not commit Judas to betray. He could not claim, that in him, the prophesy of betrayal had to be realized; as God’s prior knowledge of it, does not commit him to act, and does not free him of the responsibility. If Judas’ heart happened to move in repentance, the crucifixion events, would have taken place in another way, as God plans, without the condemnation of Judas. In His proclamation of the betrayal, the Lord Christ did not mention the name of the traitor, in order to spare him any embarrassment, hoping for him to rethink; but at the same time, He gave his disciples a sign, when He saw their sorrow, to spare them falling into despair. The Lord was kind and gentle, even to the traitor, yet He was straightforward and firm with him, using every way to seek his repentance. St. John Chrysostom says: [It is obvious that He did not reveal his identity, to spare him a greater shame; yet He refrained from keeping silent altogether, lest, assuming his action to be unknown, he would hasten to undergo his betrayal more aggressively3.] Once the Lord proclaimed that bitter betrayal, each disciple started to ask Him, ‘Is it I?’ Despite their confidence in themselves, that they would never betray their Master, 1In Luc. 22: 7-13. 2 In Luc. 22: 7-13. 3 In Pord. Jud. Hom. 12 yet their confidence in the words of the Lord has been greater than their confidence in themselves; so each of them started to doubt, for fear that he would fall in that evil deed. The Lord gave them a sign, “It is the one who dips with Me in the dish;” Then He firmly revealed the destiny of that poor traitor. St. Cyril the Great says: [Judas, the traitor, who dipped with the Lord in the dish, was rebuked by the Lord’s words... Yet, with his complete loss of feeling, or rather with his getting filled by the arrogance of the devil, he assumed that he is capable of deceiving the Lord, although He is God. But, as I said, although the Lord knew that he was totally evil, a hater of God, and a traitor, He allowed him to join the banquet, and counted him as worthy of the divine compassion till the end; and so, his judgment was greater. The Lord Christ said in another occasion, through the Psalmist: “For it is not an enemy who reproaches me; then I could bear it. Nor is it one who hates me, who has magnified himself against me; then I could hide from him. But it was you, a man my equal, my companion and my acquaintance. We took sweet counsel together, and walked to the house of God in the throng.” (Psalm 55:12-14)1] 6- INSTITUTION OF THE EUCHARIST The events of crucifixion were proceeding all around the Lord Christ, proclaimed by Him to be the way of salvation. All along the centuries, He offered His Church, His crucified body, resurrected from the dead, and His blood shed for the remission of sins. He offered His Church the one and only sacrifice of the Cross, through the sacrament of the Eucharist, the life-giving banquet of the Lord. The evangelist says: “And as they were eating, Jesus took bread, blessed it and broke 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.” (22-24) What does he mean by saying “As they were eating”? He means that after eating the Jewish Passover, He offered the new Passover; The symbol preceding what it symbolizes. He presented first the Passover according to the Law, so as not to be counted as a breaker of the Law, and from it He set forth to the true Passover: His body and His blood shed for the sake of the whole world! Fr. Melito of Sardis says: [The sacrament of Passover is realized in the body of the Lord... He was led and slain like a lamb, saving us from the servitude of the world (Egypt), and setting us free from the servitude of the devil (Pharaoh); stamping our souls with His Spirit, and our body members with His blood... He is the One who moved us from servitude to freedom, from darkness to the light, from death to life, and from oppression to eternal kingdom... He is the One, who is the “Passover” of our salvation... He is the silent Lamb, taken out of the herd, and led to be slain by the evening, then to be buried by night... For all that, the feast of the unleavened bread was bitter, as said in your Scripture: “With unleavened bread and with bitter herbs they shall eat it.” (Exod. 12:8) Bitter for you were the nails used in crucifixion; bitter was the tongue that blasphemed; bitter was the false testimony that you uttered against Him2.] The Lord presented His disciples with His body and blood, proclaiming that He is heading to the Cross by His own will, and according to His divine plan, to grant those who believe in Him remission of sins, and union with Him. This gift is sustained all along 1 In Luc. Ser. 142. 2 A. Hamman: The Paschal Mystery, 1969, p 26-39. 13 generations, enjoyed by the Church of Christ, received from the Savior Himself. St. John Chrysostom says: [Up till now, Christ who set the table, is sanctifying it Himself. No man changes the bread and wine into the body and blood of Christ, but Christ Himself who was crucified for us. The priest utters the words, but the, sanctification “the Epiclesis” occurs through the power of God, and His grace; through His words, ‘This is My body, and this is My blood,’ they are sanctified1.] St. Ambrose says: [It is Christ Himself who is proclaiming that through the priest: “This is My Body2.”] Presenting to them that great sacrament, He said: “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.” (25) We have already interpreted this proclamation in our study of the book of Leviticus (10:9), where we apprehended how the Lord will joyfully drink of the fruit of the vine, when the elects are consummated in the kingdom of God. The evangelist ends His talk about the sacrament of the Eucharist by saying: “And when they had sung a hymn, they went out to the Mount of Olives.” (26) Having offered His disciples His body and shed blood, as a unique sacrifice of love, for the remission of sin, He sang with them the joyful hymns of the Passover, filling the upper room with joy and praise for the Lord. I say that, our inner upper room would be filled with divine joy and exalted hymns, if it receives inside it its Crucified Christ, and if it carries His marks. In other words, Whenever man presents His inner life with love, for the sake of others in Jesus Christ, his life would get filled with praise; not just from the mouth and tongue, but, all his body members, together with his feelings and the depths of his soul, would turn into a lyre in the hands of the Holy Spirit. On it, our Lord Christ Himself would sing hymns of Passover and of the Cross, to be received by God the Father as a joyful heavenly symphony. On the other hand, when man lives confined within the shell of his own interest, whatever much praise and hymns he may utter, will not save his soul from despair. Having presented His disciples with His body and blood, to carry within themselves His life given up for them, and to walk bearing His Cross, He granted them to praise with His joy and to enjoy His salvation. Then He set forth to the “Mount of Olives.” He might have taken them to the Mount of Olives, that mountain we said is connected to the Messiah, anointed, not by olive oil, but by His Holy Spirit for our salvation. He took them to that mountain, to partake of His work, particularly concerning three aspects: (1) In His crying and mourning for Jerusalem, as He sat on the Mount of Olives, to watch the city, saying: “O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen gathers her chicks under her wings, but you were not willing.” (Mt. 23:37,luke13:34) He demands from us to sit with Him to meditate in the fallen humanity, to moan with tears for the sake of every soul, hoping that it may come back to embrace the Crucified Lord. (2) On the Mount of Olives, in a place which was named ‘Gethsemane’ (32), it was as though, the Lord had entered into an encounter with God the Father, to receive from His hands the cup of the Cross with its bitterness... The Lord demands us not to stop 1 Cf. Catena Aurea. 2 De Myster. 9. 14 at crying and moaning, but to bow our heads together with Him, to bear our practical cross from the hands of God the Father, in order to have a positive role in the ministry of the kingdom through the Cross. (3) On the Mount of Olives, the Lord Christ sat with some of His disciples who showed Him the great buildings of the temple; to proclaim to them that not one stone shall be left upon another, that shall not be thrown down, and to tell them about the signs of the times and the end of the age (Mk. 24: 2). It was, as though, He intended to draw their hearts from the apparent ministry, to that of encountering our Lord Jesus. Actually, on that same mountain He took His disciples, and there He blessed them, then ascended. An angel came then, to give them the good news, that this same Jesus, who was taken up from them into heaven, will so come in like manner from the east. We can say that our going with our Lord Jesus Christ to the Mount of Olives, is to share with Him His love for His people, to extend our hands to positive work for the sake of His kingdom, and to look forward to the destruction of our old man to enjoy the eternal temple, that is the continuous dwelling of the Lord Christ, until He comes over the clouds, to carry all the Church with Him as His bride. 7- PROCLAIMING THAT HIS DISCIPLES WILL BE MADE TO STUMBLE BECAUSE OF HIM Having presented His body and blood to His disciples, He proclaimed to them His death and that one of them will betray Him. He did not create an atmosphere of depression and sadness, but rather opened their mouths to praise with Him, as though, He was anticipating the events of His passion and crucifixion with Joy... And now, He is taking them to the garden, to carry, alone, the cup of passion for the sake of all humanity. Before reaching the place called Gethsemane, He proclaimed: “All of you will be made to stumble because of Me this night.” (27) It is difficult to describe how the disciples felt after hearing that divine proclamation, that would have totally destroyed them, but the Lord did not let them surrender to despair; He presented them with help. He began by explaining the severity of the situation, as expressed by the prophet Zechariah: “I will strike the Shepherd, and the sheep will be scattered.” (13:7) Then, He revealed to them how they will encounter Him once more after His resurrection: “But after I have been raised, I will go before you to Galilee.” (28) He proclaimed to them, that what is taking place is through a divine ordinance. On one side God the Father would strike the Son who carried our sins, and accepted death for our sake, would strike Him through falling under the same verdict that was meant for us. When the disciple took that very hard, He gave them the good news that, after His resurrection, He will encounter them in Galilee. Fr. Theophlactius says: [God the Father says: “I will strike the Shepherd,” He allowed Him to be stricken. The disciples were called “sheep,” because of their innocence, and having committed no crime. Finally, He comforted them by saying: “But after I have been raised, I will go before you to Galilee” .] In the Gospel according to St. Luke (22:31), the Lord intended to demonstrate the severity of the war that His disciples will face, by saying: “Simon, Simon! Indeed, Satan asked to sift you as wheat, But I have prayed for you, Simon, that your faith may not fall” (Lk. 22:31) But Peter thought that he is capable of standing fast, even if all the others are made to stumble, saying: “‘Even if all are made to stumble, yet I will not be,’ And 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 15 with You, I will not deny You,’ and they all said likewise.” (29-31) There is no doubt that the apostle Peter, with his zeal and his great love for the Lord, thought that he is capable of standing by Him till death. But the Lord knows about him what he does not know about himself. Despite Peter’s zeal and love, he is weak, and in need, not to testify for himself as having courage, but humbly to ask for God’s support. St. Cyril the Great says: [Peter in his vehement claim, was wrong. It was fitting for him, having been told by the Savior that he will deny Him, not to protest so openly, as the “Truth” does not lie. It was fitting for him to ask for strength, to spare him that suffering or to save him from that fall... I wish, that all of us should not think arrogantly of ourselves, even if we see that we are adorned with virtues, but we should rather, offer to Christ praises of thanksgiving, because He saves us and grants us, even the desire to do good1.] As far as the crowing of the rooster is concerned, the evangelist St. Matthew did not say how many times it crowed, but the evangelist St. Mark mentioned that before the rooster crows twice, Peter would deny Him three times. That is why many scholars believe that Peter denied once, before the rooster crowed; then denied twice more, before it crowed again. What is that rooster that crowed twice? And why did Peter denied three times? Probably the rooster refers to the Holy Spirit, who “will convict the world of sin” (Jn. 16:8); and who crowed in the Old Covenant to no avail; then crowed again in the New Covenant, to convict nations and people to return to the God they denied. Peter’s three denials, refer to what the world did with God, denying Him three times, namely, by thought, by speech, and by action; a denial set forth through vehemence and knowledge. Despite that, the Holy Spirit is capable of turning the world back from its denial, and, together with the looks by the Lord Christ, to encounter it, to crush its heart inside, and to cry bitterly with Peter. In a text attributed to St. Jerome: [Who is that rooster that gives the good news of sunrise, but the Holy Spirit. Through His voice in the prophesies and the apostles, we stood up again after our three times denial, crying bitterly for our fall; having thought evil of the Lord, spoke evil about our neighbors, and did evil to ourselves2.] If we denied the Lord three times, through thought, speech and action; denied Him thrice, doing wrong to His divine Person, to our neighbors and to ourselves; I wish God’s Spirit would crow twice in our ears, by His proclamations through the prophets and apostles, to carry us to our crucified Lord Jesus Christ, crying for our sins, and proclaiming our genuine repentance, and our longing to return to Him and to abide in Him eternally! 8- HEADING TO GETHSEMANE: Having revealed everything to His disciples, the Lord Christ set forth with them to a garden, bearing the cup of passion; the evangelist says: “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" (32-34) 1 In Luc. Ser. 144. 2 Cf. Catena Aurea. 16 ‘Gethsemane’ is an Aramaic word that means ‘oil presser,’(Mt 26: 36) It was a garden of Olive trees, and a presser to press oil. That garden was located east of Jerusalem, to the west of the Mount of Olives (Lk 22: 39) ,over the Brook Kidron (Jn. 18: 1). “And Judas, who betrayed Him, also knew the place, for Jesus often met there with His disciples” (Jn. 18:2; Lk. 22:39) If humanity had lost the source of its life, joy, and peace, through the disobedience of the first Adam in the garden; in the garden, the second Adam entered, as though into an oil-presser “Gethsemane,” in order to be pressed by passion for the sake of humanity, in order to bring back to it, by His obedience to the Father, even to death, what it previously lost. He took with Him His three disciples, who were with Him during His transfiguration, so that, when they see Him “troubled and deeply distressed,” and “His sweat becoming like great drops of blood falling down to the ground” (Lk. 22: 44), they will apprehend the reality and truth of His incarnation, and His advent under pain, without getting troubled or offended; having already seen Him in His transfiguration and glory. He entered with His disciples to the garden, to present them with a practical living example of life of praying and watching during times of afflictions. He said to them, “Sit here while I pray;” and advised them, “Stay here and watch…” He taught us as well, to face death fearlessly, and to surrender ourselves completely in the hands of the heavenly Father; The evangelist says, “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” (35, 36) St. John Chrysostom wrote an essay about “If possible take this cup away from Me1.” It says: (1) It could not be said that the Lord Christ, had no knowledge if it would be possible to take that cup away from Him, [His knowledge concerning His passion, is not greater than that concerning the essence of His nature, something only Him knows thoroughly and utterly, having said, “As the Father knows Me, even so I know the Father.” (Jn. 10:15) And why should I speak about the Only-Begotten Son; when, even the prophets, seemed not to be ignorant of that fact (namely Christ’s passion and crucifixion), but knew it clearly, and firmly proclaimed it beforehand.] (2) That expression, “If possible take this cup away from Me,” is not to be taken as a desire to escape crucifixion. [He called Peter, who was granted a revelation from the Father; and whom He beatified and given the keys of the heavenly kingdom...; He called him “Satan” and “offense,” and accused him as not mindful of the things of God; all that, because Peter said to Him, “Far be it from you, Lord; this shall not happen to you” (Mt. 16: 22,23); that is You could not be crucified. How then, would He not desire the Cross, for which He rebuked the disciple and called him ‘Satan,’ just because he asked Him to avoid crucifixion?! How can’t He desire the Cross, He, who presented Himself as the Good Shepherd, who gives His life for the sheep, saying, “I am the Good Shepherd. The Good Shepherd gives His life for the sheep” (Jn. 10:11)? Behold, how He is commended by the apostle Paul, because of His proclamation that He would “give His life” : “Who, 392-367 . الحب الإلهي، 1967 ، ص 1 17 being in very nature God, did not consider equality with God something to be grasped, but made Himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself, and became obedient to death - even death on a cross.” (Phil. 2: 6-8) He, who once spoke of Himself saying, “Therefore, My Father loves Me, because I lay down My life that I may take it again.” (Jn. 10:17) And how the apostle Paul also says of Him: And walk in love, as Christ also has loved us and given Himself for us” (Ephes. 5:2) And as the Lord Christ approached crucifixion, He lifted up His eyes to heaven, and said: “Father, the hour has come. Glorify Your Son.” (Jn. 17:1) Behold, how He speaks of the Cross as a glory! So How could He try to avoid it, when He is actually asking the Father to hasten it?] (3) That phrase was recorded by the evangelist, to confirm His incarnation, and His advent under Passion. [His sweat became like drops of blood falling down to the ground. Being in agony, an angel appeared to Him from heaven, strengthening Him. Before He utters the words “Not My will, but Yours be done,” He said: “My soul is exceedingly sorrowful, even to death.” Despite all that, Satan spoke through many heretics, like Marcion of Pontos, Valentinus, and Mani of Persia, who tried to deny the doctrine of incarnation, claiming that the body He acquired was not a real one, but rather imaginary and illusionary... Actually, the Lord, very clearly revealed human feelings and emotions, in confirmation of the truth of His incarnation.] (4) Beside confirming His incarnation, He presented Himself as a role Model: [There is another consideration, not of less importance. The Lord Christ came to the world, intending to teach virtues to humanity, not just by words, but also through deeds; the best way of teaching... as He says: “Whoever does and teaches them (the commandments), he shall be called great in the kingdom of heaven.” (Mt. 5:19) He commanded His disciples to pray, “Lead us not into temptation,” then He put that commandment into a practical form, when He said: “Father, if it is possible to take this cup away from Me.” Here, He teaches us all, not to throw ourselves purposely into danger, to teach us the humility of thought, and to remove from us the love of vain glory. We should entreat Him not to lead us into temptation, yet, if it is not according to His will, we should ask Him to do, whatever He chooses, saying: “Not what I will, but what you will.” He said that, not because the will of the Son is not that of the Father, but to teach men to submit their will to that of God, even if they are troubled, afflicted, and facing danger, and even if they are not yet willing to leave the present world. St. Ambrose speaks to us about the mystery of the sorrow of Christ, who said, “My soul is exceedingly sorrowful” (34), saying: [How great is the compassion of the Lord; If He had not my feelings, His goodness would not be as complete!... He became tired for my weaknesses! He carried my grief to grant me joy! He descended even to the pain of death, to get me back to life. He Suffered to conquer sorrow. It was written of Him, “A man of sorrows and acquainted with grief.” (Isaiah 53:3) Joseph taught us not to fear the prison; And in Christ we are taught how to conquer death... You are suffering, O Lord, not because of Your wounds, but You are “Wounded for our transgressions.” (Isaiah 53:4) We behold You as a Victim of pain, yet, You are suffering for our sake, “bruised for our iniquities.” (Isaiah 53:5) That weakness is not according to Your nature, yet You acquired it for my sake... Since the fall of Adam, our only chance of getting out of this world is by death. But as God did not create death, and does not desire the death of 18 the sinner, as much as his penitence, He was sorrowful to bear what He did not create1.] St. Ambrose completes his comment on the sorrow of the Lord Christ, to confirm that it did not affect His Deity, but only to His human soul; the incarnated Son of God having a human soul that shares our feelings. [He says, “Now My soul is troubled.” It is the trouble of the human soul, as the Deity is not prone to pain... The Lord is not sorrowful (by His Deity), or His Divine nature, but His soul is. He was sorrowful, not because of Passion, but on account of our scattering, as He says, “I will strike the shepherd, and the sheep of the flock will be scattered.” (Mt. 26:31) He was also sorrowful on account of His persecutors, knowing that He is redeeming their transgressions by His Passion... He prays for them saying, “Father, forgive them, for they do not know what they do.” (Lk. 23:34) Fr. Theophlactius presents another reason for the Lord’s sorrow, saying: [It is, as though, He was saying, ‘I am sorrowful, not because I will die, but because the Jews who are My own people, are crucifying Me, and would therefore, be denied the kingdom of God.] St. Augustine likewise comments on the Lord’s sorrow, saying: [The Lord probably uttered these words, because of the mystery it carries; revealing that He is to suffer according to His body, that is to say according to the Church, to which He became its Cornerstone; and that would embrace members, both from the Hebrews and from the Gentiles2.] The Saint based his statement upon the Lord’s talk to the Father, saying, “Abba, Father” (36); the word “Abba” symbolizes the Jews, and the word “Father” symbolizes the Gentiles, in the relation of each of these two groups with God; as He is the Father of both the Jews and the Gentiles. Following this address to the Father, the evangelist says: “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 truly is ready, 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. There 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 the sinners. Rise up, let us go. See, My betrayer is at hand” (37-42) In this text, it is to be noticed: (1) The Lord had commanded them to watch and pray, yet they could not. Every time He comes back, He finds them asleep; “their eyes were heavy...” The third time, He said to them, “Now, sleep and rest.” The watching, demanded by the Lord, was not just refraining from sleep, but means spiritual alertness, inner awareness, and apprehending the secrets of redemption... The disciples were representing humanity, which was incapable of watching, and of apprehending the secrets of God’s work, despite all the symbols and prophesies He sent to wake it up. The disciples’ deep sleep, and their heavy eyes, refer to a state of denial and lack of faith, that affected humanity, yet did not keep God from practicing His works of love, and as the apostle says: “when we were enemies we were reconciled to God 1 In Luc 22: 39-53. القدیس أغسطینوس: اتفاق البشائر 4 :3 . [ ا رجع أیضًا أقوال بعض الآباء مثل القدیس كیرلس الكبیر في سرّ حزن السید المسیح، في كتابنا: الإنجیل 2 [.537- بحسب متى، ص 536 19 through the death of His Son.” (Rom. 5:10) As to His saying, on the third time, “Now sleep and rest!” He did not mean, sleep of listlessness and laziness, but complete surrender to the hands of God, and the inner rest, the way St. Peter the apostle slept in his prison (Acts 12:7); and according to the Psalm: “He gives His beloved sleep” (Ps. 127:2). As to the third time, there is, here, a reference to His resurrection on the third day. We can now, sleep and rest, as we do not fear death anymore. The Lord died and rose for our sake. (2) The Lord commands them, “Watch and pray, lest you enter into temptation.” A Christian, whatever his spiritual stature is, does not desire to enter into temptation, but beseeches God to spare him from entering into it; so that if it happens and he did enter into temptation, he can, with the Lord’s help, avoid falling, and he can even rise above it; he would not think of it, being preoccupied with the Savior Himself! (3) He says, “The spirit truly is ready, but the flesh is weak.” Although their spirits are strong, ready to testify to Him even to death, yet, because of the weakness of the flesh, they would collapse, unless supported by the Lord Himself. St. Jerome says: [While my spirit is strong leading me to life, yet my flesh is weak drawing me to death1.] Mildly rebuking Peter, He says to him, “Simon, are you sleeping? Could you not watch one hour?” As though He is saying, ‘Where is your great zeal, and your kindling love; and where is your promise, that if you have to die, you would not deny Me? Because of the weakness of the flesh, you could not overcome sleep, your eyes got heavy; So how can you bear death for my sake? 9 - HIS ARREST As the Lord Christ came into the garden, to receive the cup of Passion for the sake of all humanity, He proclaimed to His disciples, “The hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Rise up, let us go. See, My betrayer is at hand.” (41, 42) The Lord came to the garden, to surrender Himself, in obedience, to bonds, in order to release the bonds that tied humanity, through the transgression of Adam... In the garden the Lord came to His disciples three times, to find them asleep; as though representing humanity, fallen under the weight of sin, through thought, speech, and action... For the sake of this humanity, the Lord set forth to deliver Himself to sinners, to be crucified in its place! St. Augustine says: [They arrested Him, by whom they would have been released from their bonds. Probably among them were some who mocked Him; but also among them, were those who were saved through Him, who said with the Psalmist: “You have loosed my bonds” (Psalm 116:16). The evangelist say, “And immediately, while He was still speaking, Judas, one of the twelve, with a great multitude with swords and clubs, came from the chief priests and the scribes and the elders. Now His betrayer had given them a sign, saying, ‘Whomever I kiss, He is the One, take Him and lead Him away safely.’ And as soon as he had come, immediately he went up to Him and said to Him, ‘Rabbi, Rabbi,’ and kissed Him. They then 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.” (43-47) Once more, speaking of Judas, St. Mark confirms that he is “one of the twelve,” to 1 Ep 133: 10. 20 underscore how horrible his crime was, especially that he made of the ‘kiss’ a way to give Him up. Indeed when the prophet, with spirit of prophesy asked the wounded Messiah, “What are these wounds in your hands?” (Zech. 13:6), He answered bitterly, “Those with which I was wounded in the house of My friends.” (Zech. 13:6) St. Ambrose comments on the Lord’s rebuke to His disciple: “Judas, are you betraying the Son of Man with a kiss?” (Lk. 22:48) saying: [A marvelous expression of the divine power; and a great lesson in virtue. Although the betrayal was revealed, He did not deny him His long-suffering! You have revealed, O Lord, the identity of the one who is going to betray You; and revealed that the One to be betrayed is “the Son of Man;” as though, You are saying to him: ‘For your sake, I acquired this body that you are betraying!... He was compassionately rebuking him: “Judas, are you betraying the Son of Man with a kiss?” In other words: ‘Are you wounding Me and shedding My blood with the sign of love? Are you giving Me up to death with the sign of peace?! You, the minister and disciple, betrays your Teacher and Creator?... This proverb applies to you: “The kisses of an enemy are deceitful.” (Prov. 27:6)... The Lord received that kiss, not out of hypocrisy, but to reveal that He is not getting away from the betrayer, whose destruction will be much more serious, through that gesture; as it is written: “With those who hate peace, You were one of peace.” (Psalm 119:9)1] In a text attributed to St. Jerome: [Judas gave a kiss as a deceitful sign, just like that deceitful offering of Cain, the son of Adam.] St. Cyril the Great, comments on what Judas did, saying: [Many are the sins, and bitter are those that wage war against the soul of man, in an unbearable conflict, to let it fall into an abyss of lowly deeds. The worse of these sins is love of silver, the source of all evils, in the fierce snares of which the traitor disciple fell, to turn himself into an instruments in the hands of the evil leaders of the Jewish synagogue… For a fistful of valueless silver, he rejected his discipleship to Christ, lost his hope in God, lost the crowns, the life, and the glory, prepared for the true followers of Christ, and his right to reign with Him... He gave to those murderers a sign, saying: “Whomever I kiss, He is the One.” He altogether, forgot the glory of Christ; and in his idiocy, assumed that he would get away with it; He offered a kiss, a sign of love, while harboring in his heart a bitter and evil deceit. While, still in the company of the Savior, together with the rest of the disciples, he heard Him reveal things of the future, being God, the ‘Omniscient,’ he even heard Him reveal the identity of his betrayer, saying to His saintly apostles: “Assuredly, I say to you, one of you who eats with Me will betray Me.” (18) How then, could his betrayal be hidden? The serpent within him was wrestling against God; he was a dwelling place for the devil. One of the evangelists said, that while Judas was sitting at the table with the other disciples, the Savior dipped a piece of bread and gave it to him, and immediately Satan entered him2.] Judas gave a deceitful kiss, to betray his Master, to a mob of troops and officers from the high priests and Pharisees, who came there with lanterns, torches, and weapons; as did the brothers of Joseph, who sold him to strangers. Peter tried to defend his Master, drew his sword and struck the high priest’s servant, and cut off his right ear, but the Lord 1 In Luc 22:39-53. 2 In Luc Ser. 148. 21 rebuked him for that, then healed the servant. St. Cyril the Great says: [He does not want us to use the sword to oppose our enemies, but, rather, to use love, with prudence, to overcome our adversaries. Paul presents us with a similar teaching, saying, “Casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ.” (2 Cor. 10:5) The war, for the sake of truth being spiritual, the weapon fitting for the saints, is prudence, filled with the love of God. It is fitting for us to: “stand therefore, having girded our waist with truth, having put on the breastplate of righteousness,... And took the helmet of salvation, and the sword of the Spirit which is the word of God.” (Ephes. 6: 14-17)1] St. Ambrose presents us with some comments concerning the cutting of the servant’s ear, of which are: [Peter struck the servant of the high priest, but the Lord healed the bloody wounds, and replaced them with the divine mysteries. The servant of the ruler of this world, and of the powers of the time, was wounded... He was wounded in his ear, because he did not listen to the voice of wisdom... Peter cut the ear, to teach, that he, who does not have the spiritual ear, does not deserve to have, even the material one. The Lord gave him back his ear, confirming what Isaiah said, that healing is possible through repentance, even for those who wounded the Lord in His Passion (Isaiah 6:10)... Why did Peter cut the ear? Because he got the keys of the kingdom of heaven... He got the authority to bind and to loose! He cuts the ears of him, who hears evil, with a spiritual sword!... There are many, who think they got ears, when they have not. In the Church all have ears, while those outside it, do not have2.] The evangelist resumes his narration of the Lord’s arrest, saying: “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 take Me. But the Scripture 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” (48- 52) St. Cyril the Great, sees, that in saying this, He wanted to confirm to them, that it would have been easier for them to take Him while He was teaching, yet, they did not do that because, at that time, He would not have permitted them to do it. So, if He is now, surrendering Himself to their hands, it is by His free will, and in the right time He chose for the crucifixion; That is why He said to them: “But this is your hour, and the power of darkness.” (Lk. 22:53) [That is to say, you were given a short time (an hour), in which to have authority on Me. But, how did you get that authority?... Through the will of the Father, that conforms with My will... I desired to submit Myself to passion for the sake of the life and salvation of the world... You have got an hour against Me;... Very short and very limited, is the interval between the events of the precious Cross, and the resurrection from the dead. That was the authority that was given to the darkness. The “darkness” is a name of Satan, being a pitch black night and darkness, described by the apostle Paul: “Whose minds the God of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them.” (2 Cor 4:4) Therefore, Satan and the Jews were given the authority to oppose Christ, but they dug for 1 In Luc Ser. 148. 2 In Luc 22: 39-53. 22 themselves the pit of destruction1.] As for the young man who fled naked, that was St. Mark, the author of this gospel. In a text attributed to St. Jerome: [In the way Joseph forsook his robe and fled naked from the wicked woman, I wish that, whoever intends to flee from the hands of the evil ones, would cast away everything from his mind, and flee toward Christ.] 10 - HIS RELIGIOUS TRIAL Having surrendered Himself to the hands of those adversaries, He was led to the residence of Caiaphas, the high priest, to be tried religiously. According to the Jewish historian Josephus, Caiaphas was the high priest that year, having purchased that position from the Roman governor. That position, according to the Law, was to be held for life; nevertheless the Roman authority at that time, had the power to appoint and to remove the high priest at will. Caiaphas unaware, prophesied Christ’s salvation work; According to St. John, “And one of them, Caiaphas, being high priest that year, said to them: ‘You know nothing at all, nor do you consider that it is expedient for us that one man should die for the people, and not that the whole nation should perish.’ Now this, he did not say on his own authority; but being high priest that year, he prophesied that Jesus would die for the nation; and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.” (Jn. 11:49-52) Caiaphas’ second prophesy was not by words, but by action, the evangelist says: “Then the high priest tore his clothes and said, ‘What further need do we have of witnesses?” (63) He proclaimed the end of the Levite or Mosaic priesthood, by tearing his clothes as a high priest! when, even the Roman soldiers, could not tear Jesus’ clothes at the time of crucifixion. By tearing his clothes, that should not have been torn according to the Law, he condemned, not just himself, but the Levite priesthood as a whole! By tearing his clothes he proclaimed his disgust for Christ’s words, that he considered as blasphemy; and accordingly, all the Sanhedrin, condemned Him to be worthy of death (64). Yet, as he or they, had no authority to put their verdict into effect, Jesus was led to the Roman governor (Jn. 18:28) to ratify His crucifixion. Caiaphas took part, after the resurrection of Christ, in condemning Peter and John (Acts 4: 6); before he was expelled from his position by the Romans by the year 36 AD And Now let us follow up the events according to the evangelic text: “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.” (53, 54) It was more fitting, for the residence of the high priest, to be a holy Church, testifying to Christ before the whole world, drawing every soul to approach the Word of God, by the flame of the fiery Holy Spirit, to get fulfilled by secret of life. But, because of envy and love of the world, that residence turned into a location for condemning the Lord Christ to death. Instead of having souls approach in it the Savior Messiah, Peter was kept away from his Savior.. And instead of the fire of the Holy Spirit, a fire of evil lust was kindled, to warm up the servants and slaves of this world. Through the water of Baptism, we all became priests and kings, bearing the laical or general priesthood, by which we have the privilege of standing before the Father in His 1 In Luc Ser. 148. 23 Son, to offer sacrifices of praise and thanksgiving in our hearts, as though on the inner altar of the Lord; and we enjoyed the fiery Holy Spirit through the sacrament of ‘Mayron,’ or “Confirmation.” I wish we would not surrender our inner sanctuary to the evil one; so that, in place of having the Lord transfigured in it, He would be recondemned to crucifixion; and in place of the sacred heavenly fire, would be kindled the fire of deadly sin (Hosea 7: 4); and our inner Peter would stay away from the Lord, sitting with the servants of this world, warming himself with their evil fire, and denying his Master with an oath several times! The high priest and the whole council sought testimony against Jesus to put Him to death, but their testimonies did not agree (55, 56); as though, they are the wife of Potiphar who falsely testified against Joseph. The Lord Christ faced two accusations: (1) “We heard Him say, ‘I will destroy this temple that is made with hands, and within three days, I will build another made without hands.” (58) This accusation, actually, bore false witness, as He did not say, ‘I will destroy this temple,’ but said, ‘Destroy;’ and did not say ‘this temple that is made by hands,’ but, ‘this temple,’ meaning the temple of His body. They misunderstood His words; yet, that testimony, despite its falsification, confirmed His talk about His death and His resurrection on the third day, becoming therefore, a living basis for preaching after His resurrection. (2) When the Lord answered the high priest, who asked 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.” (61, 62) The high priest did not like that answer, and he tore his clothes, saying, “What further need do we have for witnesses? You have heard the blasphemy!” (63) The first accusation was based on a false witness; but the second one was based on complete ignorance, and a misunderstanding of the words of the Lord Himself. The Sanhedrin got offended by the first testimony concerning the destruction of the temple of His body and His resurrection; and did not bear to hear about the glory of the Son of God and His Last Advent, considering that as a blasphemy worthy of death. Through the first accusation, they probably thought of Him as a breaker of the Law, wishing to destroy the temple, under-evaluating it by saying that it is made with hands; and through the second accusation, they considered Him a blasphemer. The evangelist says, “But He kept silent and answered nothing.” (61) St. Augustine says that He was silent during His trial on more than one occasion, once before the high priest, and another before Pilate, and a third time before Herod. In Him the Scripture was fulfilled, saying: “He was oppressed and He was afflicted, yet, he opened not His mouth. He was led as a lamb to the slaughter.” (Isaiah 53:7) [He was likened to a lamb, to be counted as righteous and not guilty; He did not open His mouth just as a lamb; namely, as He was not One with an evil conscience, who committed sins, but, in His humility He offered Himself a sacrifice for the sins of others1.] The high priest, furious because of the silence of the Lord, said to Him: “Do you answer nothing? What is it these men testify against you?” (60) The Lord did not intend by His silence to offend anyone, but He knew that they would not benefit from His words, but rather they were looking for a chance to find in them something to condemn Him with; so He kept silent hoping that they may reconsider their attitude. 1 In loan. tr 116:4. 24 His silence was that for the sake of love, hoping for them to reconsider their position; and when He did talk, He uttered only few words, revealing His true identity, to deprive them of any excuse for what they were doing. In other words in His silence, as well as in His talk, He was motivated by love, not by resistance or vengeance. The high priest asked Him: “Are You the Christ, the Son of the Blessed?” that is to say, “Are You the Son of God? “ The Lord answered calling Himself “the Son of Man,” proclaiming that He is the incarnated Son of the Blessed One; confirming that His incarnation does not separate Him from the Father, or deprive Him of His divine work as a Judge, who comes with the clouds of heaven, and appears sitting on the right hand of the Father. Finally, as all of them condemned Him to be worthy of death, He remained there up till the morning suffering all kinds of degradation; The evangelist says: “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” (65) St. John Chrysostom says: [I am proud of these things, not only of His raising some from the dead, but also of His suffering that passion1.] St. Cyril the Great says, [He, who is the breath of every holy spirit in heavens, is despised as one of us, patiently bearing smites, and scorns of the evil people, presenting Himself to us, in the perfection of long-suffering; or, rather, proclaiming His incomparable divine humility... They mocked Him, as an ignorant man, who is the Giver of all knowledge, and the Revealer of everything hidden in us2.] 11- PETER’S DENIAL The evangelist St. Mark narrates to us, how, what the Lord told Peter, was realized: “Before the rooster crows twice you will deny Me three times.” (29) a- As he was below in the courtyard, warming himself at the fire, Peter denied for the first time before one of the servant girls of the high priest. When he went out on the porch, a rooster crowed. b- Then he denied for the second time before those who stood by, when the same slave girl confirmed that he is “one of them.” c- When those standing by said to him: “Surely you are one of them, for you are a Galilean, and your speech shows it,” he denied for the third time, and he began to curse and swear, “I do not know this Man of whom you speak.” For the second time the rooster crowed. And Peter called to mind the word that Jesus said to him; and when he thought about it, he wept (66-72). In these events, it is to be noticed: (1) St. Ambrose comments on the location where Peter denied, and the circumstances around it, saying: [When Peter followed Lord Jesus from afar, he denied Him. But when he got very near to Him, he did not deny Him... In the house of the high priest, there was a fire kindling, and Peter approached it to warm himself; as the heat of the Spirit in him has cooled down, because the Lord was a prisoner... Where did Peter deny? He did not deny him on the mountain, nor in the temple, but in the house of the Jews... in the residence of the high priest... in a place, where there is no place for the truth,... where Jesus was imprisoned!... Let us meditate in Peter’s condition as he denied; He was cold, may be not because of the weather, but because the (spiritual) atmosphere in 1 In Matt. hom 85. 2 In Luc. hom 150. 25 that place, where Lord Jesus is not recognized, was cold... The cold affected the spirit more than the body... There Peter stood at the fire warming his trembling heart1.] I wish that our inner Peter, would not, any more, enter such house, to live with a cold spirit, not kindled by the divine Spirit, and to seek a fire from the world to warm himself up... so as not to deny his Lord, and to lose in his heart the eternal kingdom. (2) The evangelist says that Peter was, below in the courtyard, when he denied for the first time before a slave girl. While when he went up later on, to the housetop (Acts 19:11), his eyes were opened to behold a divine vision, and set forth, not to witness before a slave girl, but preach among the Gentiles (Cornelius and his household). In other words, when our inner Peter is below in the house, he would seek the worldlies, and would worm himself up with the fire of worldly love and bodily lust. But when he goes up (on the housetop), he would behold the heavenlies, and would be kindled with the fire of the Holy Spirit. (3) We see in the crowing of the rooster for the second time, that brought to Peter’s mind his Master’s words, to make him weep with remorse, a reference to the work of the Holy Spirit in the New Covenant, that, “will convict the world of sin” (Jn. 16:8) and “will bring to (our) remembrance all things that (He) said to us.” (Jn. 14: 26) Yet, Our teacher St. Luke the Evangelist, presents us with another reason for Peter’s repentance, saying: And immediately, while he was speaking, the rooster crowed. And the Lord turned and looked at Peter, and Peter remembered the word of the Lord.” (Luke 22:60, 61) If the crowing of the rooster refers to the work of the Holy Spirit, to rebuke the heart, and to bring to its remembrance the word of the Lord, the turning of the Lord and His looking at Peter, would lead to a repentance filled with hope! Concerning this, St. Ambrose says: [Nice is the tears that cleanse sin! Those to whom the Lord turns and look, would cry... Peter denied at first and did not cry, because the Lord did not turn and look at him; he denied for the second time, yet he still did not cry... But, when he denied for the third time, and the Lord turned and looked at him, he cried bitterly... We can not say, that he cried because of a mere look of rebuke by the Lord’s bodily eyes, but his remorse was realized deep within, in his mind and will... The Lord, with His mercy, got in touch with him, silently and secretly, reminding him of His inner grace, motivating him to offer visible tears, that express the feelings of his inner self. Behold, how the Lord is present with His help, to support us in will and work,... to motivate us to will and to work2.] In another occasion, he says: [Lord Jesus, turn and look at us, to motivate us to experience crying for our sins3.]
Welcome