Category: Holy Week

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Passiontide Chronology: Wednesday of Holy Week

Two momentous days have passed: On Monday there was the cleansing of the Temple and the laments over Jerusalem’s lack of faith; Tuesday featured exhaustive teachings by Jesus and interrogations by His opponents.

Today, Wednesday, it would seem that Jesus stays in Bethany. According to Matthew’s Gospel, the day begins with an ominous warning:

When Jesus had finished saying all these things, he said to his disciples, “As you know, the Passover is two days away—and the Son of Man will be handed over to be crucified” (Matthew 26:1-2).

The scene then shifts across the Kidron valley, where we “overhear” this conversation:

Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they schemed to arrest Jesus secretly and kill him. “But not during the festival,” they said, “or there may be a riot among the people” (Matthew 26:3-5).

It is interesting that they say, “not during the festival,” because according to the Synoptic Gospels that is exactly when it ended up happening. This serves as a reminder that things unfold according to the Lord’s authority. Nothing is out of His control. No one takes the Jesus’ life; He lays it down freely. Even if one considers the Johannine tradition, which uses a different Jewish calendar to date the Passover (one day later), this all takes place right in the thick of the Passover. Why? Because the Lord is fulfilling Passover. The priests and elders can plan all they want, but God is in control.

The Lord Jesus and the Twelve likely spent a quiet sort of day and it is now later in the afternoon. Matthew’s Gospel places Jesus in Bethany, at the home of Simon the Leper (Matthew 26:6-7). According to Luke (7:36), Simon was a Pharisee. His leprosy was in remission and he had been readmitted to the community. Could he have been one of the lepers Jesus cured? We do not know. The story here is complex; there are significant differences among the various Gospel accounts. Matthew records it as follows:

A woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table. When the disciples saw this, they were indignant. “Why this waste?” they asked. “This perfume could have been sold at a high price and the money given to the poor.” Aware of this, Jesus said to them, “Why are you bothering this woman? She has done a beautiful thing to me. The poor you will always have with you, but you will not always have me. When she poured this perfume on my body, she did it to prepare me for burial. Truly I tell you, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her” (Matthew 26:7-13).

The act of anointing Jesus may have happened more than once; in the four accounts of it there are differences in both the details and the timeframes.

Luke presents this story (or a similar one) much earlier in his Gospel (Chapter 7). In his account it is Jesus’ feet not His head that are anointed. Further, Luke portrays Simon in a bad light.

Mark and Matthew place the incident on Wednesday of Holy Week, but report that it is those at the dinner (likely the apostles) who take offense at the anointing.

John’s Gospel places this event six days before Passover, but at the home of Martha, Mary, and Lazarus. In John’s account it is Mary who anoints the Lord (His feet, not His head) and Judas alone who takes offense.

For our purposes on this Wednesday of Holy Week, it is enough to note that Jesus sets the meaning of this woman’s action as anointing His body for burial. Jesus is clearly moved by her act of devotion and insight.

Jesus does not slight the poor in His response, but He teaches that the worship of God and obedience to His truth are higher goods than even the care of the poor. Serving the poor is not to be set in opposition to serving God. They are related, but God always comes first. For example, one cannot skip sacred worship on Sunday simply to serve the poor (except in a grave and urgent situation); serving the poor is not a substitute for worship. The worship of God comes first and is meant to fuel our charitable and just works. Further, set in the light of the looming passion, the dying One takes precedence over the poor ones.

One of the Twelve, Judas, has become increasingly disaffected. He has not been featured prominently among the Twelve; mention of him in the Gospels is minimal. Now he emerges, as if from the shadows, to betray Jesus. Matthew, Mark, and Luke all seem to place Judas’ plans to betray Jesus as set into motion at some point on this day. The Gospel of Matthew recounts,

Then one of the Twelve—the one called Judas Iscariot—went to the chief priests and asked, “What are you willing to give me if I deliver him over to you?” So they counted out for him thirty pieces of silver. From then on Judas watched for an opportunity to hand him over (Matt 26:14-16).

Why did he do it? There were storm clouds gathering for Judas, by which he may have opened the door to Satan. Scripture reveals that he was a thief, stealing from the common money bag (Jn 12:6). Jesus also hints that Judas was grieved by the Bread of Life discourse, which led many to abandon Jesus when He insisted that they must eat His Flesh and drink His Blood. Jesus said, “Did I not choose you, the Twelve? And yet one of you is a devil.” He spoke of Judas the son of Simon Iscariot … (Jn 6:70-71).

We can only guess at Judas’ motivations. The most likely explanation is that he was disillusion when Jesus did not measure up to the common Jewish conception of the Messiah as a revolutionary warrior who would overthrow Roman power and reestablish the Kingdom of David. Judas may have been a member of the Zealot Party or at least influenced by them in this regard. Zealots are seldom interested in hearing of their own need for personal healing and repentance, let alone the call to love their enemies. This is obviously only speculative; Judas’ motivations remain to a large degree shrouded in the mystery of iniquity.

Yes, Judas betrayed Jesus for money—a significant amount—but compared to his salvation and his soul, it was but “a mess of pottage for his birthright” (see Gen 25:34). What will it profit a man that he should gain the whole world and lose his soul? (Mk 8:36)

The widespread belief that Judas might be in Heaven may be just a tad optimistic. The Church does not declare that any particular person is in Hell, however Jesus said the following about Judas: The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born. (Matt 26:24). It is hard to imagine Jesus saying this of any human person who ultimately makes it to Heaven.

The more likely biblical judgment on Judas is that he died in sin, despairing of God’s mercy on His terms. One is free to hope for a different outcome for Judas, but while the story of Judas and his possible repentance does generate some sympathy in many people today, the judgment belongs to God.

It is the saddest story never told: The repentance of Judas and his restoration by Jesus. Think of all the churches that were never built: “The Church of St. Judas, Penitent.” Think of the feast day never celebrated: “The Repentance of Judas.”

Judas goes his way, freely. God did not force him to play this role. He only knew what Judas would do beforehand and based His plans on Judas’ free choice.

Thus ends this Wednesday of Holy Week. It was a calmer day, a day spent among friends, yet a day on which Satan entered one man, who set a betrayal in motion. The storm clouds gather.

Cross-posted at the Catholic Standard: Passiontide Chronology: Wednesday of Holy Week

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Passiontide Chronology: Tuesday of Holy Week

It is Tuesday of Holy Week. Jesus likely arises early, as did all the ancients. Days both ended and started early, at dusk and dawn, prior to the advent of electric lighting. They leave Bethany and head back to Jerusalem. Perhaps a few converts can be made before the transcendent events of the Passion begin.

It is only a couple of miles, mostly downhill, to Jerusalem. As they come down the steep hill they see the fig tree Jesus had cursed the day before.

As they were walking back in the morning, they saw the fig tree withered from its roots. Peter remembered it and said, “Look, Rabbi! The fig tree You cursed has withered.” (Mk 11:20-21).

Jesus had cursed the fig tree, a metaphor for the ancient chosen people, for lack of faith, justice, and charity, the expected fruits in its branches. (This was discussed in more detail in yesterday’s post.) The fig tree reminds us of the day of judgment. “Lip service” faith is easy, but Jesus is looking for real fruit in the branches.

The apostolic band walks on further with Jesus, and they eventually arrive at the Temple, where they are immediately confronted by the Temple leaders:

At their return to Jerusalem, Jesus was walking in the temple courts, and the chief priests, scribes, and elders came up to Him. “By what authority are You doing these things?” they asked. “And who gave You the authority to do them?” “I will ask you one question,” Jesus replied, “and if you answer Me, I will tell you by what authority I am doing these things. The baptism of John, was it from heaven or from men? Answer Me!” They deliberated among themselves what they should answer: “If we say, ‘From heaven,’ He will ask, ‘Why then did you not believe him?’ But if we say, ‘From men’…” they were afraid of the people, for they all held that John truly was a prophet. So they answered Him, “We do not know. And Jesus replied, “Neither will I tell you by what authority I am doing these things” (Mk 11:27-33).

Jesus questions their question with a question. He seems to engage in the Socratic method, making them examine their premises. In this dialogue the leaders are confronted with their own insincerity. They are asked to consider that their own “authority” is based not on truth, but on power and its trappings. They are asked to consider that they have “too much to lose” because they root their authority in the power and accolades of the people. They are not true leaders, for they do not seek the truth but rather only what confirms their power.

Do not scorn or laugh at them—many of us are in the same condition.

Jesus turns to them and others in the Temple area, teaching them in numerous parables (Mk 12:1). In these parables He lays bare their hearts and reminds them that although they are leaders they are refusing God’s offer of salvation and His invitation to the true feast to which their rituals point.

Jesus begins,

But what do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’ ‘I will not,’ he replied. But later he changed his mind and went. Then the man went to the second son and told him the same thing. ‘I will, sir,’ he said. But he did not go. Which of the two did the will of his father? “The first,” they answered. Jesus said to them, “Truly I tell you, the tax collectors and prostitutes are entering the kingdom of God before you. For John came to you in a righteous way and you did not believe him, but the tax collectors and prostitutes did. And even after you saw this, you did not repent and believe him (Mat 21:28-32).

Lip service is not obedience. Their refusal to come to faith is disobedience to God. He desires obedience more than ritual observances and sacrifices (see Psalm 40:6).

Jesus warns them that their plots to kill Him will end badly:

A man planted a vineyard. He put a wall around it, dug a wine vat, and built a watchtower. Then he rented it out to some tenants and went away on a journey. At harvest time, he sent a servant to the tenants to collect his share of the fruit of the vineyard. But they seized the servant, beat him, and sent him away empty-handed. Then he sent them another servant, and they struck him over the head and treated him shamefully. He sent still another, and this one they killed. He sent many others; some they beat and others they killed. Finally, having one beloved son, he sent him to them. ‘They will respect my son,’ he said. But the tenants said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours.’ So they seized the son, killed him, and threw him out of the vineyard. What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others. Have you never read this Scripture: ‘The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes’?” (Mark 12:1-11)

At this, the leaders sought to arrest Jesus, for they knew that He had spoken this parable against them. Fearing the crowd, though, they left Him and went away (Mk 12:1-12). They will return shortly with other interrogators.

Matthew records that Jesus then told the following parable, likely to others in the Temple area. In it, He warns them of the urgency of the dramatic decision that is upon them. Do they want salvation in the way God offers? Do they desire the Kingdom of God and its values or do they prefer the present but passing desires of the world? Are they willing to be clothed in the garments of righteousness that God himself provides or do they prefer to wear the fashions of the world?

Once again, Jesus spoke to them in parables: “The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to call those he had invited to the banquet, but they refused to come. Again, he sent other servants and said, ‘Tell those who have been invited that I have prepared my dinner. My oxen and fatlings have been killed, and everything is ready. Come to the wedding banquet.’ But they paid no attention and went away, one to his field, and another to his business. The rest seized his servants, mistreated them, and killed them. The king was enraged. He sent his troops to destroy those murderers and burn their city. Then he said to his servants, ‘The wedding banquet is ready, but those I invited were not worthy. Go therefore to the crossroads and invite to the banquet as many as you can find.’ So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests. But when the king came in to see the guests, he spotted a man who was not dressed in wedding clothes. ‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ But the man was speechless. Then the king told the servants, ‘Tie him hand and foot and throw him outside into the outer darkness, where there will be weeping and gnashing of teeth.’ For many are called, but few are chosen” (Matt 22:1-14).

Now come various interlocutors. Note that the Pharisees, Herodians, and Sadducees agreed on nothing but that Jesus had to go. They “teamed up” against the Lord! This indicates the depth of their fear: even enemies will be embraced to rid the city of this upstart preacher who so threatens their shared power.

Later, they sent some of the Pharisees and Herodians to catch Jesus in His words. “Teacher,” they said, “we know that You are honest and are swayed by no one. Indeed, You are impartial and teach the way of God in accordance with the truth. Now then, is it lawful to pay taxes to Caesar or not? Should we pay them or not?” But Jesus saw through their hypocrisy and said, “Why are you testing Me? Bring Me a denarius to inspect.” So, they brought it, and He asked them, “Whose likeness is this? And whose inscription?” “Caesar’s,” they answered. Then Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at Him (Mk 12:13-17).

This is an attempt to draw Jesus into a cheap political debate and thereby cause division among His admiring crowd. Their concern about taxes is insincere because even those who dispute paying taxes to Caesar walk about with Caesar’s money. Jesus will not be called off message; He says to them, “[Give] to God what is God’s.” In this case what they are to give to God is faith in the one whom He has sent, Jesus.

The next opponents of Jesus are the Sadducees, who deny that there is a resurrection of the dead and seek to ridicule belief in Heaven through a complex and unlikely scenario:

Then some Sadducees, who say there is no resurrection, came and questioned Him: “Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man should marry the widow and raise up offspring for his brother. Now there were seven brothers. The first one married and died, leaving no children. Then the second one married the widow, but he also died and left no children. And the third did likewise. In this way, none of the seven left any children. And last of all, the woman died. In the resurrection, whose wife will she be? For all seven were married to her.” Jesus said to them, “Aren’t you mistaken because you do not know the Scriptures or the power of God? When the dead rise, they will neither marry nor be given in marriage. Instead, they will be like the angels in heaven. And regarding the dead rising, have you not read about the burning bush in the book of Moses, how God told him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob.’ He is not the God of the dead, but of the living. You are badly mistaken (Mk 12:18-27).

Yes, they are badly mistaken; they seek to understand heavenly realities using earthly notions. Because the Sadducees only accepted the first five books of the Old Testament, Jesus uses a passage from Exodus as well as their own logic against them. The Sadducees denied the resurrection by saying that God is a God of the living, not the dead. If that be so, though, why does the Lord call himself the God of Abraham, Isaac, and Jacob, all of whom have been dead for over four centuries? They must be alive to God! In this way, the Sadducees are set aside.

Finally, a scribe steps forth. Although he is likely seeking to refute Jesus, the conversation ends up being promising:

Now one of the scribes had come up and heard their debate. Noticing how well Jesus had answered them, he asked Him, “Which commandment is the most important of all?” Jesus replied, “This is the most important: ‘Hear O Israel, the Lord our God is One Lord, and you shall love the Lord your God with all your heart and with all your soul and with all your and and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ No other commandment is greater than these.” “Right, Teacher,” the scribe replied. “You have stated correctly that God is One and there is no other but Him, and to love Him with all your heart and with all your understanding and with all your strength, and to love your neighbor as yourself, which is more important than all burnt offerings and sacrifices.” When Jesus saw that the man had answered wisely, He said, “You are not far from the kingdom of God” (Mk 12:28-34).

Speaking to His claim to be Messiah and Lord, Jesus invokes the authority of Scripture, reminding them that in Psalm 110 (a messianic psalm) the Messiah is called “Lord,” not merely the Son of David.

While Jesus was teaching in the temple courts, He asked, “How can the scribes say that the Christ is the son of David? Speaking by the Holy Spirit, David himself declared: ‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’ David himself calls Him Lord. So how can He be David’s son?” And the large crowd listened to Him with delight (Mk 12:35-37).

Matthew records Jesus delivering a series of woes directed against the leaders and teachers of that time. These are delivered in a lengthy passage, which is available here: Seven woes. It is quite severe and shows a strong indictment of those who “major in the minors,” who maximize the minimum and minimize the maximum. Jesus concludes by saying,

You snakes! You brood of vipers! How will you escape being condemned to hell? Therefore, I am sending you prophets and sages and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. Truly I tell you, all this will come on this generation.

“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord’ (Matthew 23:33-39).

To emphasize the contrast, Jesus notes a poor widow who gives a small amount but in reality far more generously than do those “leaders” with hardened hearts. Matthew then observes,

Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. “Do you see all these things?” he asked. “Truly I tell you, not one stone here will be left on another; every one will be thrown down” (Matthew 24:1-2).

They crossed the Kidron Valley and went up on to the Mount of Olives. Matthew records,

As Jesus was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?” (Matthew 24: 3-4)

Sitting atop the Mount of Olives, with Jerusalem displayed before Him, Jesus gives the terrifying and yet exhilarating “Mount Olivet Discourse.” It is quite lengthy and is available here: Mt. Olivet Discourse. In it, Jesus describes the coming destruction of Jerusalem, which took place in 70 A.D., forty biblical years after His Ascension. The destruction was the result of a foolish war with the Romans. Had the Jewish zealots accepted Jesus’ call to preach the gospel to the nations, the Romans would have been seen as brothers to convert rather than as enemies to kill. Over a million Jewish people died in that terrible war.

According to Matthew, Jesus also tells the “Parable of the Sheep and Goats” and the “Parable of the Wise and Foolish Virgins.” Mark concludes with this: And no one dared to question Him any further (Mk 18:34).

It seems it was back to Bethany that Tuesday night, likely to stay at the house of Martha, Mary, and Lazarus, but perhaps with Simon the Leper. It has been a long day of parables and teaching and of engaging with hostile opponents.

Tune in tomorrow, when it is “Spy Wednesday.”

Cross-posted at the Catholic Standard: Passiontide Chronology: Tuesday of Holy Week

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Passiontide Chronology: Walking with the Lord on Monday of Holy Week

According to Matthew 21:10-17, Mark 11:15-17, and Luke 19:45-46, Jesus returns to Jerusalem today. Seeing shameful practices in the Temple area, He cleanses it. The Gospels also recount His weeping over Jerusalem and His cursing of the fig tree. Matthew and Mark relate that He returned to Bethany that night.

Prelude: The Scriptures record that Jesus went to Bethany on the Sunday evening after His triumphal entrance into Jerusalem (Palm Sunday):

[Jesus] went into the temple courts. He looked around at everything, but since it was already late, He went out to Bethany with the Twelve (Mk 11:11).

It is likely that Jesus stayed at the house of Martha, Mary, and Lazarus. Bethany was a mere two miles from Jerusalem (though a steep climb), just over the Mount of Olives.

Pain: The next morning (Monday) Jesus arises and goes back toward Jerusalem. Luke records that as He came over the crest of the hill on the Mount of Olives He wept:

As Jesus approached Jerusalem and saw the city, He wept over it and said, “If only you had known on this day what would bring you peace! But now it is hidden from your eyes. For the days will come upon you when your enemies will barricade you and surround you and hem you in on every side. They will level you to the ground—you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of your visitation from God” (Lk 19:41-44).

Today on this spot there is a chapel named Dominus Flevit (the Lord wept), which is in the shape of a teardrop. From here Jesus could see the whole city spread out below. He could also see forty years into the future to the time when the Romans would destroy the city and Temple, the culmination of a horrible and pointless war (64-70 A.D.) for liberation from the Romans. Had Jesus’ message been heeded, the Romans would not have been regarded as enemies to kill but rather as brothers to convert to the gospel.

Passionate Anger: Mark recalls an event as they come down the hillside:

The next day, when they had left Bethany, Jesus was hungry. Seeing in the distance a fig tree in leaf, He went to see if there was any fruit on it. But when He reached it, He found nothing on it except leaves, since it was not the season for figs. Then He said to the tree, “May no one ever eat of your fruit again.” And His disciples heard this statement (Mk 11:12-14).

The fig tree is widely interpreted as representing the Jewish people. The Lord looked for fruits among His chosen people but found none. Jesus’ rebuke of the tree illustrates His righteous anger at and disappointment in their lack of the fruits of faith. Scripture says elsewhere,

And the men of Judah are [the Lord’s] pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, the outcry! (Is 5:6-7)

And Jesus told this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down’” (Luke 13:6-9).

Seeing no fruit in this last hour, Jesus in effect finishes the parable. The hour of judgment has come upon ancient Judah.

Many misunderstand the phrase that it was “not the season for figs,” falsely concluding that it was thus “unfair” to expect figs on the branches. However, it is for this very reason that one would expect to find figs growing in the branches, for if it were the harvest one would expect bare branches as the figs would have just been harvested. It is before the harvest that one expects to find figs, even if not fully ripe, growing in the branches. Seeing nothing but leaves, Jesus curses the tree.

Pivotal Event: The cleansing of the Temple was indeed a pivotal event. Here is Mark’s account:

And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. And he would not allow anyone to carry anything through the temple. And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching (Mk 11:15-18).

The Lord’s grief and anger grow worse as He enters the Temple. What made him so angry? Mark’s Gospel states the reason most clearly: It is not the selling of animals (which were needed for the sacrifices) per se, but that they were being sold in a part of the Temple grounds reserved for the Gentiles to pray. This is an insult and amounts to a denial that the prayers of the Gentiles mattered at all. Jesus was about to die in order to reunite God’s scattered children. And I, when I be lifted up from the earth, will draw all people unto me (Jn 12:32).

As for the Temple being a den of robbers, the implication is that the dealings there are unjust and exploitative.

Why is this a pivotal moment? The action of Jesus is a prophetic judgment made in the very center of the Temple leaders’ power. The Temple was the locus of their power and prestige. It is not lost on them for a moment that Jesus has threatened all of this, not merely by what He has said but by his popularity among the people.

According to John’s Gospel (which actually remarks on this earlier in Jesus’ ministry), when the Temple leaders demanded a sign and an explanation for this action Jesus said,

Destroy this temple, and in three days I will raise it up again.” “This temple took forty-six years to build,” the Jews replied, “and You are going to raise it up in three days?” But Jesus was speaking about the temple of His Body (Jn 2:19-21).

This had a further impact on the Temple leaders, who would later accuse Jesus (at His trial) of threatening to destroy the temple (e.g., Mk 14:58).

Theologically, Jesus is saying that Temple worship is over. He is the temple. He is the priest. He is the lamb. It is His blood that will cleanse us. Temple worship is ended because what it pointed to (Jesus) is now here. Its purpose is fulfilled in Him.

Quite a day, this Monday of Holy Week! Can you sense the grief and anger of the Lord? Remember, His anger is a righteous one. Everything was being fulfilled for the ancient people, but many are rejecting the very one God has sent to save them. Jesus cannot remain indifferent to their tragic rejection. He both weeps and has a grieving anger.

Do we weep for the condition of our world? Do we pray and seek to call forth the fruits of faith, justice, and truth?

Jesus does not give up. He will spend the next day teaching and seeking to win as many as possible to the truth of the gospel.

The Scriptures conclude Monday of Holy Week in this way:

And he left them and went out of the city to Bethany, where he spent the night (Matt 21:17).

Perhaps Jesus is consoled in His grief and anger by the presence of friends like Martha, Mary, and Lazarus. Perhaps He finds solace in the company of His apostles and others. Scripture says,

A faithful friend is a sturdy shelter:
he that has found one has found a treasure.
There is nothing so precious as a faithful friend,
and no scales can measure his excellence.
A faithful friend is a medicine of life;
and those who fear the Lord will find him (Sirach 6:14-16).

Stay close to the heart of the Lord. Be His “consolation.” Be the reparation for the rejection by so many others.

Cross-posted at the Catholic Standard: Passiontide Chronology: Walking with the Lord on Monday of Holy Week

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Passiontide Chronology: Wednesday of Holy Week

Judas’ Betrayal, Giotto (1304-06)

Two momentous days have passed: On Monday there was the cleansing of the Temple and the laments over Jerusalem’s lack of faith; Tuesday featured exhaustive teachings by Jesus and interrogations by His opponents.

Today, Wednesday, it would seem that Jesus stays in Bethany. According to Matthew’s Gospel, the day begins with an ominous warning:

When Jesus had finished saying all these things, he said to his disciples, “As you know, the Passover is two days away—and the Son of Man will be handed over to be crucified” (Matthew 26:1-2).

The scene then shifts across the Kidron valley, where we “overhear” this conversation:

Then the chief priests and the elders of the people assembled in the palace of the high priest, whose name was Caiaphas, and they schemed to arrest Jesus secretly and kill him. “But not during the festival,” they said, “or there may be a riot among the people” (Matthew 26:3-5).

It is interesting that they say, “not during the festival,” because according to the Synoptic Gospels that is exactly when it ended up happening. This serves as a reminder that things unfold according to the Lord’s authority. Nothing is out of His control. No one takes the Jesus’ life; He lays it down freely. Even if one considers the Johannine tradition, which uses a different Jewish calendar to date the Passover (one day later), this all takes place right in the thick of the Passover. Why? Because the Lord is fulfilling Passover. The priests and elders can plan all they want, but God is in control.

The Lord Jesus and the Twelve likely spent a quiet sort of day and it is now later in the afternoon. Matthew’s Gospel places Jesus in Bethany, at the home of Simon the Leper (Matthew 26:6-7). According to Luke (7:36), Simon was a Pharisee. His leprosy was in remission and he had been readmitted to the community. Could he have been one of the lepers Jesus cured? We do not know. The story here is complex; there are significant differences among the various Gospel accounts. Matthew records it as follows:

A woman came to him with an alabaster jar of very expensive perfume, which she poured on his head as he was reclining at the table. When the disciples saw this, they were indignant. “Why this waste?” they asked. “This perfume could have been sold at a high price and the money given to the poor.” Aware of this, Jesus said to them, “Why are you bothering this woman? She has done a beautiful thing to me. The poor you will always have with you, but you will not always have me. When she poured this perfume on my body, she did it to prepare me for burial. Truly I tell you, wherever this gospel is preached throughout the world, what she has done will also be told, in memory of her” (Matthew 26:7-13).

The act of anointing Jesus may have happened more than once; in the four accounts of it there are differences in both the details and the timeframes.

Luke presents this story (or a similar one) much earlier in his Gospel (Chapter 7). In his account it is Jesus’ feet not His head that are anointed. Further, Luke portrays Simon in a bad light.

Mark and Matthew place the incident on Wednesday of Holy Week, but report that it is those at the dinner (likely the apostles) who take offense at the anointing.

John’s Gospel places this event six days before Passover, but at the home of Martha, Mary, and Lazarus. In John’s account it is Mary who anoints the Lord (His feet, not His head) and Judas alone who takes offense.

For our purposes on this Wednesday of Holy Week, it is enough to note that Jesus sets the meaning of this woman’s action as anointing His body for burial. Jesus is clearly moved by her act of devotion and insight.

Jesus does not slight the poor in His response, but He teaches that the worship of God and obedience to His truth are higher goods than even the care of the poor. Serving the poor is not to be set in opposition to serving God. They are related, but God always comes first. For example, one cannot skip sacred worship on Sunday simply to serve the poor (except in a grave and urgent situation); serving the poor is not a substitute for worship. The worship of God comes first and is meant to fuel our charitable and just works. Further, set in the light of the looming passion, the dying One takes precedence over the poor ones.

One of the Twelve, Judas, has become increasingly disaffected. He has not been featured prominently among the Twelve; mention of him in the Gospels is minimal. Now he emerges, as if from the shadows, to betray Jesus. Matthew, Mark, and Luke all seem to place Judas’ plans to betray Jesus as set into motion at some point on this day. The Gospel of Matthew recounts,

Then one of the Twelve—the one called Judas Iscariot—went to the chief priests and asked, “What are you willing to give me if I deliver him over to you?” So they counted out for him thirty pieces of silver. From then on Judas watched for an opportunity to hand him over (Matt 26:14-16).

Why did he do it? There were storm clouds gathering for Judas, by which he may have opened the door to Satan. Scripture reveals that he was a thief, stealing from the common money bag (Jn 12:6). Jesus also hints that Judas was grieved by the Bread of Life discourse, which led many to abandon Jesus when He insisted that they must eat His Flesh and drink His Blood. Jesus said, “Did I not choose you, the Twelve? And yet one of you is a devil.” He spoke of Judas the son of Simon Iscariot … (Jn 6:70-71).

We can only guess at Judas’ motivations. The most likely explanation is that he was disillusion when Jesus did not measure up to the common Jewish conception of the Messiah as a revolutionary warrior who would overthrow Roman power and reestablish the Kingdom of David. Judas may have been a member of the Zealot Party or at least influenced by them in this regard. Zealots are seldom interested in hearing of their own need for personal healing and repentance, let alone the call to love their enemies. This is obviously only speculative; Judas’ motivations remain to a large degree shrouded in the mystery of iniquity.

Yes, Judas betrayed Jesus for money—a significant amount—but compared to his salvation and his soul, it was but “a mess of pottage for his birthright” (see Gen 25:34). What will it profit a man that he should gain the whole world and lose his soul? (Mk 8:36)

The widespread belief that Judas might be in Heaven may be just a tad optimistic. The Church does not declare that any particular person is in Hell, however Jesus said the following about Judas: The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born. (Matt 26:24). It is hard to imagine Jesus saying this of any human person who ultimately makes it to Heaven.

The more likely biblical judgment on Judas is that he died in sin, despairing of God’s mercy on His terms. One is free to hope for a different outcome for Judas, but while the story of Judas and his possible repentance does generate some sympathy in many people today, the judgment belongs to God.

It is the saddest story never told: The repentance of Judas and his restoration by Jesus. Think of all the churches that were never built: “The Church of St. Judas, Penitent.” Think of the feast day never celebrated: “The Repentance of Judas.”

Judas goes his way, freely. God did not force him to play this role. He only knew what Judas would do beforehand and based His plans on Judas’ free choice.

Thus ends this Wednesday of Holy Week. It was a calmer day, a day spent among friends, yet a day on which Satan entered one man, who set a betrayal in motion. The storm clouds gather.

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Passiontide Chronology: Tuesday of Holy Week

It is Tuesday of Holy Week. Jesus likely arises early, as did all the ancients. Days both ended and started early, at dusk and dawn, prior to the advent of electric lighting. They leave Bethany and head back to Jerusalem. Perhaps a few converts can be made before the transcendent events of the Passion begin.

It is only a couple of miles, mostly downhill, to Jerusalem. As they come down the steep hill they see the fig tree Jesus had cursed the day before.

As they were walking back in the morning, they saw the fig tree withered from its roots. Peter remembered it and said, “Look, Rabbi! The fig tree You cursed has withered.” (Mk 11:20-21).

Jesus had cursed the fig tree, a metaphor for the ancient chosen people, for lack of faith, justice, and charity, the expected fruits in its branches. (This was discussed in more detail in yesterday’s post.) The fig tree reminds us of the day of judgment. “Lip service” faith is easy, but Jesus is looking for real fruit in the branches.

The apostolic band walks on further with Jesus, and they eventually arrive at the Temple, where they are immediately confronted by the Temple leaders:

At their return to Jerusalem, Jesus was walking in the temple courts, and the chief priests, scribes, and elders came up to Him. “By what authority are You doing these things?” they asked. “And who gave You the authority to do them?” “I will ask you one question,” Jesus replied, “and if you answer Me, I will tell you by what authority I am doing these things. The baptism of John, was it from heaven or from men? Answer Me!” They deliberated among themselves what they should answer: “If we say, ‘From heaven,’ He will ask, ‘Why then did you not believe him?’ But if we say, ‘From men’…” they were afraid of the people, for they all held that John truly was a prophet. So they answered Him, “We do not know. And Jesus replied, “Neither will I tell you by what authority I am doing these things” (Mk 11:27-33).

Jesus questions their question with a question. He seems to engage in the Socratic method, making them examine their premises. In this dialogue the leaders are confronted with their own insincerity. They are asked to consider that their own “authority” is based not on truth, but on power and its trappings. They are asked to consider that they have “too much to lose” because they root their authority in the power and accolades of the people. They are not true leaders, for they do not seek the truth but rather only what confirms their power.

Do not scorn or laugh at them—many of us are in the same condition.

Jesus turns to them and others in the Temple area, teaching them in numerous parables (Mk 12:1). In these parables He lays bare their hearts and reminds them that although they are leaders they are refusing God’s offer of salvation and His invitation to the true feast to which their rituals point.

Jesus begins,

But what do you think? There was a man who had two sons. He went to the first and said, ‘Son, go and work today in the vineyard.’ ‘I will not,’ he replied. But later he changed his mind and went. Then the man went to the second son and told him the same thing. ‘I will, sir,’ he said. But he did not go. Which of the two did the will of his father? “The first,” they answered. Jesus said to them, “Truly I tell you, the tax collectors and prostitutes are entering the kingdom of God before you. For John came to you in a righteous way and you did not believe him, but the tax collectors and prostitutes did. And even after you saw this, you did not repent and believe him (Mat 21:28-32).

Lip service is not obedience. Their refusal to come to faith is disobedience to God. He desires obedience more than ritual observances and sacrifices (see Psalm 40:6).

Jesus warns them that their plots to kill Him will end badly:

A man planted a vineyard. He put a wall around it, dug a wine vat, and built a watchtower. Then he rented it out to some tenants and went away on a journey. At harvest time, he sent a servant to the tenants to collect his share of the fruit of the vineyard. But they seized the servant, beat him, and sent him away empty-handed. Then he sent them another servant, and they struck him over the head and treated him shamefully. He sent still another, and this one they killed. He sent many others; some they beat and others they killed. Finally, having one beloved son, he sent him to them. ‘They will respect my son,’ he said. But the tenants said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours.’ So they seized the son, killed him, and threw him out of the vineyard. What then will the owner of the vineyard do? He will come and kill those tenants and give the vineyard to others. Have you never read this Scripture: ‘The stone the builders rejected has become the cornerstone. This is from the Lord, and it is marvelous in our eyes’?” (Mark 12:1-11)

At this, the leaders sought to arrest Jesus, for they knew that He had spoken this parable against them. Fearing the crowd, though, they left Him and went away (Mk 12:1-12). They will return shortly with other interrogators.

Matthew records that Jesus then told the following parable, likely to others in the Temple area. In it, He warns them of the urgency of the dramatic decision that is upon them. Do they want salvation in the way God offers? Do they desire the Kingdom of God and its values or do they prefer the present but passing desires of the world? Are they willing to be clothed in the garments of righteousness that God himself provides or do they prefer to wear the fashions of the world?

Once again, Jesus spoke to them in parables: “The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to call those he had invited to the banquet, but they refused to come. Again, he sent other servants and said, ‘Tell those who have been invited that I have prepared my dinner. My oxen and fatlings have been killed, and everything is ready. Come to the wedding banquet.’ But they paid no attention and went away, one to his field, and another to his business. The rest seized his servants, mistreated them, and killed them. The king was enraged. He sent his troops to destroy those murderers and burn their city. Then he said to his servants, ‘The wedding banquet is ready, but those I invited were not worthy. Go therefore to the crossroads and invite to the banquet as many as you can find.’ So the servants went out into the streets and gathered everyone they could find, both evil and good, and the wedding hall was filled with guests. But when the king came in to see the guests, he spotted a man who was not dressed in wedding clothes. ‘Friend,’ he asked, ‘how did you get in here without wedding clothes?’ But the man was speechless. Then the king told the servants, ‘Tie him hand and foot and throw him outside into the outer darkness, where there will be weeping and gnashing of teeth.’ For many are called, but few are chosen” (Matt 22:1-14).

Now come various interlocutors. Note that the Pharisees, Herodians, and Sadducees agreed on nothing but that Jesus had to go. They “teamed up” against the Lord! This indicates the depth of their fear: even enemies will be embraced to rid the city of this upstart preacher who so threatens their shared power.

Later, they sent some of the Pharisees and Herodians to catch Jesus in His words. “Teacher,” they said, “we know that You are honest and are swayed by no one. Indeed, You are impartial and teach the way of God in accordance with the truth. Now then, is it lawful to pay taxes to Caesar or not? Should we pay them or not?” But Jesus saw through their hypocrisy and said, “Why are you testing Me? Bring Me a denarius to inspect.” So, they brought it, and He asked them, “Whose likeness is this? And whose inscription?” “Caesar’s,” they answered. Then Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at Him (Mk 12:13-17).

This is an attempt to draw Jesus into a cheap political debate and thereby cause division among His admiring crowd. Their concern about taxes is insincere because even those who dispute paying taxes to Caesar walk about with Caesar’s money. Jesus will not be called off message; He says to them, “[Give] to God what is God’s.” In this case what they are to give to God is faith in the one whom He has sent, Jesus.

The next opponents of Jesus are the Sadducees, who deny that there is a resurrection of the dead and seek to ridicule belief in Heaven through a complex and unlikely scenario:

Then some Sadducees, who say there is no resurrection, came and questioned Him: “Teacher, Moses wrote for us that if a man’s brother dies and leaves a wife but no children, the man should marry the widow and raise up offspring for his brother. Now there were seven brothers. The first one married and died, leaving no children. Then the second one married the widow, but he also died and left no children. And the third did likewise. In this way, none of the seven left any children. And last of all, the woman died. In the resurrection, whose wife will she be? For all seven were married to her.” Jesus said to them, “Aren’t you mistaken because you do not know the Scriptures or the power of God? When the dead rise, they will neither marry nor be given in marriage. Instead, they will be like the angels in heaven. And regarding the dead rising, have you not read about the burning bush in the book of Moses, how God told him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob.’ He is not the God of the dead, but of the living. You are badly mistaken (Mk 12:18-27).

Yes, they are badly mistaken; they seek to understand heavenly realities using earthly notions. Because the Sadducees only accepted the first five books of the Old Testament, Jesus uses a passage from Exodus as well as their own logic against them. The Sadducees denied the resurrection by saying that God is a God of the living, not the dead. If that be so, though, why does the Lord call himself the God of Abraham, Isaac, and Jacob, all of whom have been dead for over four centuries? They must be alive to God! In this way, the Sadducees are set aside.

Finally, a scribe steps forth. Although he is likely seeking to refute Jesus, the conversation ends up being promising:

Now one of the scribes had come up and heard their debate. Noticing how well Jesus had answered them, he asked Him, “Which commandment is the most important of all?” Jesus replied, “This is the most important: ‘Hear O Israel, the Lord our God is One Lord, and you shall love the Lord your God with all your heart and with all your soul and with all your and and with all your strength.’ The second is this: ‘Love your neighbor as yourself.’ No other commandment is greater than these.” “Right, Teacher,” the scribe replied. “You have stated correctly that God is One and there is no other but Him, and to love Him with all your heart and with all your understanding and with all your strength, and to love your neighbor as yourself, which is more important than all burnt offerings and sacrifices.” When Jesus saw that the man had answered wisely, He said, “You are not far from the kingdom of God” (Mk 12:28-34).

Speaking to His claim to be Messiah and Lord, Jesus invokes the authority of Scripture, reminding them that in Psalm 110 (a messianic psalm) the Messiah is called “Lord,” not merely the Son of David.

While Jesus was teaching in the temple courts, He asked, “How can the scribes say that the Christ is the son of David? Speaking by the Holy Spirit, David himself declared: ‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’ David himself calls Him Lord. So how can He be David’s son?” And the large crowd listened to Him with delight (Mk 12:35-37).

Matthew records Jesus delivering a series of woes directed against the leaders and teachers of that time. These are delivered in a lengthy passage, which is available here: Seven woes. It is quite severe and shows a strong indictment of those who “major in the minors,” who maximize the minimum and minimize the maximum. Jesus concludes by saying,

You snakes! You brood of vipers! How will you escape being condemned to hell? Therefore, I am sending you prophets and sages and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. Truly I tell you, all this will come on this generation.

“Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing. Look, your house is left to you desolate. For I tell you, you will not see me again until you say, ‘Blessed is he who comes in the name of the Lord’ (Matthew 23:33-39).

To emphasize the contrast, Jesus notes a poor widow who gives a small amount but in reality far more generously than do those “leaders” with hardened hearts. Matthew then observes,

Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings. “Do you see all these things?” he asked. “Truly I tell you, not one stone here will be left on another; every one will be thrown down” (Matthew 24:1-2).

They crossed the Kidron Valley and went up on to the Mount of Olives. Matthew records,

As Jesus was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?” (Matthew 24: 3-4)

Sitting atop the Mount of Olives, with Jerusalem displayed before Him, Jesus gives the terrifying and yet exhilarating “Mount Olivet Discourse.” It is quite lengthy and is available here: Mt. Olivet Discourse. In it, Jesus describes the coming destruction of Jerusalem, which took place in 70 A.D., forty biblical years after His Ascension. The destruction was the result of a foolish war with the Romans. Had the Jewish zealots accepted Jesus’ call to preach the gospel to the nations, the Romans would have been seen as brothers to convert rather than as enemies to kill. Over a million Jewish people died in that terrible war.

According to Matthew, Jesus also tells the “Parable of the Sheep and Goats” and the “Parable of the Wise and Foolish Virgins.” Mark concludes with this: And no one dared to question Him any further (Mk 18:34).

It seems it was back to Bethany that Tuesday night, likely to stay at the house of Martha, Mary, and Lazarus, but perhaps with Simon the Leper. It has been a long day of parables and teaching and of engaging with hostile opponents.

Tune in tomorrow, when it is “Spy Wednesday.”

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Passiontide Chronology: Walking with the Lord on Monday of Holy Week

According to Matthew 21:10-17, Mark 11:15-17, and Luke 19:45-46, Jesus returns to Jerusalem today. Seeing shameful practices in the Temple area, He cleanses it. The Gospels also recount His weeping over Jerusalem and His cursing of the fig tree. Matthew and Mark relate that He returned to Bethany that night.

Prelude: The Scriptures record that Jesus went to Bethany on the Sunday evening after His triumphal entrance into Jerusalem (Palm Sunday):

[Jesus] went into the temple courts. He looked around at everything, but since it was already late, He went out to Bethany with the Twelve (Mk 11:11).

It is likely that Jesus stayed at the house of Martha, Mary, and Lazarus. Bethany was a mere two miles from Jerusalem (though a steep climb), just over the Mount of Olives.

Pain: The next morning (Monday) Jesus arises and goes back toward Jerusalem. Luke records that as He came over the crest of the hill on the Mount of Olives He wept:

As Jesus approached Jerusalem and saw the city, He wept over it and said, “If only you had known on this day what would bring you peace! But now it is hidden from your eyes. For the days will come upon you when your enemies will barricade you and surround you and hem you in on every side. They will level you to the ground—you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of your visitation from God” (Lk 19:41-44).

Today on this spot there is a chapel named Dominus Flevit (the Lord wept), which is in the shape of a teardrop. From here Jesus could see the whole city spread out below. He could also see forty years into the future to the time when the Romans would destroy the city and Temple, the culmination of a horrible and pointless war (64-70 A.D.) for liberation from the Romans. Had Jesus’ message been heeded, the Romans would not have been regarded as enemies to kill but rather as brothers to convert to the gospel.

Passionate Anger: Mark recalls an event as they come down the hillside:

The next day, when they had left Bethany, Jesus was hungry. Seeing in the distance a fig tree in leaf, He went to see if there was any fruit on it. But when He reached it, He found nothing on it except leaves, since it was not the season for figs. Then He said to the tree, “May no one ever eat of your fruit again.” And His disciples heard this statement (Mk 11:12-14).

The fig tree is widely interpreted as representing the Jewish people. The Lord looked for fruits among His chosen people but found none. Jesus’ rebuke of the tree illustrates His righteous anger at and disappointment in their lack of the fruits of faith. Scripture says elsewhere,

And the men of Judah are [the Lord’s] pleasant planting; and he looked for justice, but behold, bloodshed; for righteousness, but behold, the outcry! (Is 5:6-7)

And Jesus told this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. Then if it should bear fruit next year, well and good; but if not, you can cut it down’” (Luke 13:6-9).

Seeing no fruit in this last hour, Jesus in effect finishes the parable. The hour of judgment has come upon ancient Judah.

Many misunderstand the phrase that it was “not the season for figs,” falsely concluding that it was thus “unfair” to expect figs on the branches. However, it is for this very reason that one would expect to find figs growing in the branches, for if it were the harvest one would expect bare branches as the figs would have just been harvested. It is before the harvest that one expects to find figs, even if not fully ripe, growing in the branches. Seeing nothing but leaves, Jesus curses the tree.

Pivotal Event: The cleansing of the Temple was indeed a pivotal event. Here is Mark’s account:

And they came to Jerusalem. And he entered the temple and began to drive out those who sold and those who bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. And he would not allow anyone to carry anything through the temple. And he was teaching them and saying to them, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” And the chief priests and the scribes heard it and were seeking a way to destroy him, for they feared him, because all the crowd was astonished at his teaching (Mk 11:15-18).

The Lord’s grief and anger grow worse as He enters the Temple. What made him so angry? Mark’s Gospel states the reason most clearly: It is not the selling of animals (which were needed for the sacrifices) per se, but that they were being sold in a part of the Temple grounds reserved for the Gentiles to pray. This is an insult and amounts to a denial that the prayers of the Gentiles mattered at all. Jesus was about to die in order to reunite God’s scattered children. And I, when I be lifted up from the earth, will draw all people unto me (Jn 12:32).

As for the Temple being a den of robbers, the implication is that the dealings there are unjust and exploitative.

Why is this a pivotal moment? The action of Jesus is a prophetic judgment made in the very center of the Temple leaders’ power. The Temple was the locus of their power and prestige. It is not lost on them for a moment that Jesus has threatened all of this, not merely by what He has said but by his popularity among the people.

According to John’s Gospel (which actually remarks on this earlier in Jesus’ ministry), when the Temple leaders demanded a sign and an explanation for this action Jesus said,

Destroy this temple, and in three days I will raise it up again.” “This temple took forty-six years to build,” the Jews replied, “and You are going to raise it up in three days?” But Jesus was speaking about the temple of His Body (Jn 2:19-21).

This had a further impact on the Temple leaders, who would later accuse Jesus (at His trial) of threatening to destroy the temple (e.g.,  Mk 14:58).

Theologically, Jesus is saying that Temple worship is over. He is the temple. He is the priest. He is the lamb. It is His blood that will cleanse us. Temple worship is ended because what it pointed to (Jesus) is now here. Its purpose is fulfilled in Him.

Quite a day, this Monday of Holy Week! Can you sense the grief and anger of the Lord? Remember, His anger is a righteous one. Everything was being fulfilled for the ancient people, but many are rejecting the very one God has sent to save them. Jesus cannot remain indifferent to their tragic rejection. He both weeps and has a grieving anger.

Do we weep for the condition of our world? Do we pray and seek to call forth the fruits of faith, justice, and truth?

Jesus does not give up. He will spend the next day teaching and seeking to win as many as possible to the truth of the gospel.

The Scriptures conclude Monday of Holy Week in this way:

And he left them and went out of the city to Bethany, where he spent the night (Matt 21:17).

Perhaps Jesus is consoled in His grief and anger by the presence of friends like Martha, Mary, and Lazarus. Perhaps He finds solace in the company of His apostles and others. Scripture says,

A faithful friend is a sturdy shelter:
he that has found one has found a treasure.
There is nothing so precious as a faithful friend,
and no scales can measure his excellence.
A faithful friend is a medicine of life;
and those who fear the Lord will find him (Sirach 6:14-16).

Stay close to the heart of the Lord. Be His “consolation.” Be the reparation for the rejection by so many others.