Passiontide Chronology: Good Friday

Trial of Jesus, Duccio (1308-11)

Jesus was arrested late Thursday evening. The Scriptures recount,

They took Jesus to the high priest, and all the chief priests, the elders and the teachers of the law came together (Mark 14:53).

According to Mark’s chronology there was a sham of a trial, based on false evidence and distortions of Jesus’ teachings.

Now the chief priests and the whole Sanhedrin were seeking testimony against Jesus to put Him to death, but they did not find any. For many bore false witness against Jesus, but their testimony was inconsistent. Then some men stood up and testified falsely against Him: “We heard Him say, ‘I will destroy this man-made temple, and in three days I will build another that is made without hands.’” But even their testimony was inconsistent. So the high priest stood up before them and questioned Jesus, “Have You no answer? What is it these men are testifying against You?” But Jesus remained silent and made no reply. Again the high priest questioned Him, “Are You the Christ, the Son of the Blessed One?” “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand of Power and coming with the clouds of heaven.” At this, the high priest tore his clothes and declared, “Why do we need any more witnesses? You have heard the blasphemy. What is your verdict?” And they all condemned Him as deserving of death. Then some of them began to spit on Him. They blindfolded Him, struck Him with their fists, and said to Him, “Prophesy!” And the officers received Him with slaps in His face (Mark 14:53-65).

According to tradition, Jesus spent the rest of the night in the dungeon under the House of Caiaphas. It had doubled as a kind of cistern for holding rainwater.

The events of this early Friday morning are tightly packed. In the space of three or four hours, Jesus is sent to Pilate, then to Herod, then back to Pilate, questioned, condemned to die, and led out to be crucified by 9:00 AM.

The events begin around 6:00 AM:

Early in the morning, the chief priests, elders, scribes, and the whole Sanhedrin devised a plan. They bound Jesus, led Him away, and handed Him over to Pilate (Mark 15:1).

Christ Before Pilate, Munkácsy (1881)

Pilate is less than enthusiastic to be saddled with this interrogation, but fearing a riot if he does not, he enters into the fray. Pilate’s behavior is a portrait in vacillation. According to Luke, he first seeks to transfer the case to Herod, who is nearby in Jerusalem (See Luke 23:6-12). However, Jesus says not a word to Herod. So after making sport of Jesus, Herod sends Him right back to Pilate. In another attempt to placate the crowd and evade making a decision, Pilate presents to them what amounts to a fake Messiah, aptly named “Barabbas” (which means “son of the father”). Can Barabbas save the day? He cannot, for he is not the true “Son of the Father.” Only Jesus can deliver Pilate—or any of us, for that matter.

I will not be treating the whole trial before Pilate in today’s post. (I’ve written about it in more detail here: The Trial Before Pilate.) In the end, though Pilate concludes that Jesus is innocent of the charges, he hands Him over to be crucified. In so doing, he is likely trying to save his own career. He will not take a stand for Jesus. Rather, he sits upon the judgment seat, violates his own conscience, and condemns Jesus to death. It is about the third hour (9:00 AM).

There is some debate about the specific time of day in the various biblical accounts. Mark 15:25 says that Jesus is crucified at the third hour (9:00 AM). In John 19:14 the crucifixion is set at the sixth hour (Noon). Both Matthew 27:45 and Luke 23:44 hint at a time closer to noon in their reference to a darkness coming over the land from noon until 3:00 PM.

In considering these “issues” of the exact time of day, we ought to remember that the people of Jesus’ era did not have clocks and watches. They did not speak or think of time in the precise ways that we modern Westerners do. Time was spoken of in general ways; the mention of the third hour, or the sixth hour, or the ninth hour could include a broader swath of time relatively near that declared hour. It is a little bit like our terms “mid-morning” or “mid-afternoon,” which can refer to a period of several hours. Mark does not necessarily mean precisely at 9:00 AM nor does John mean precisely at noon.

There is a lot of overlap in references to the third hour, the sixth hour, and the ninth hour, softening the possible conflict between the accounts. The need to nail down the exact times of day of the various events says more about our modern obsession with time than it does about accounts that are close, even if not precise, descriptions of the events.

Comparing all the texts leads to a general time frame. Thus, it would seem that Jesus undergoes trials before Pilate and Herod in the early morning (somewhere between 6:00 and 9:00 AM). He is sentenced by Pilate to crucifixion somewhere in mid-morning. He is mocked and led out to be crucified in the late morning. Near noon, He is stripped of His outer garments and hung on the cross. From about noon through the early afternoon a darkness comes over the land and Jesus hangs on the cross. He dies in the midafternoon, at around 3:00 PM.

What of this darkness of some three hours? In Luke 23:44, we read, It was now about the sixth hour, and there was darkness over the whole land until the ninth hour (i.e., from noon until 3:00 PM).

Although this seems to describe a solar eclipse, it isn’t appropriate to insist that it was an eclipse (at least as we define the term today). Matthew, Mark, and Luke all speak to the darkness of that day using the Greek term σκότος (skotos), meaning simply “darkness.” Only Luke went on to state the reason for the darkness: the sun was darkened (Luke 23:45). He even used the Greek word ἐκλιπόντος (eklipontos), from which the word “eclipse” was derived. In Greek, however, the word eklipontos simply means “darkened,” whereas our word “eclipse” refers to a darkening as a result of the moon blocking the light of the sun. However, that is not necessarily (or even likely) what Luke meant here.

Crucifixion of Jesus, Cano

As a general rule, one should avoid applying a scientific explanation to a text when that may not have been the author’s intention. That there was darkness over the land from about noon until three is certainly attested to in the sacred texts, but the cause of that darkness is not definitively stated to be an eclipse, at least not as we use the term today. Perhaps God made use of other natural causes, such as very heavy clouds, to cause the light of the sun to dim. It is also possible that the darkness was of purely supernatural origin and was experienced only by some of those present.

Trying to explain the darkness in terms of the laws of science risks doing a disservice to the text by missing its deeper meaning: that the darkness of sin had reached its zenith. Whatever the physical mechanism of the darkness, its deepest cause was sin and evil.

Jesus said elsewhere, “This is the judgment: Light has come into the world, but men loved darkness instead of light because their deeds were evil” (Jn 3:19). Referring to His passion, He also said, “Night is coming, when no one can work” (Jn 9:4). When Judas left the Last Supper to betray Jesus, John observed simply and profoundly, And it was night (Jn 13:30). Yes, a deep darkness had come upon the world.

It is simply not possible here to fully comment on all the details of the crucifixion. While they are historical incidents, they are also of deep spiritual significance. I leave the consideration of most of those details to other posts and to your reflection. Jesus speaks seven times while on the cross: He asks the Father to forgive us. He bestows mercy on the repentant thief. He gives us His mother and asks us to take her into the home of our hearts. He expresses his feelings of abandonment. He voices his thirst. He announces the completion of His mission. He commends His spirit to the Father and gives up His spirit.

The earth shakes. While earthquakes were common in the region, interpreting the quake merely in scientific terms misses its theological significance. Christ has rent the earth and descended to Sheol, there to preach to the dead. The veil in the Temple has been torn from top to bottom, giving us access to the Father. He has rent our hearts and laid bare our thoughts. This also prefigures the Last Judgment:

Death is struck, and nature quaking,
all creation is awaking,
to its judge and answer making
(from the Dies Irae).

It is three o’clock in the afternoon; a great silence is upon the earth. The Word of God has died in the flesh. He has gone among the dead to awaken them.

Trademarks of the True Messiah – A Homily for the 22nd Sunday of the Year

In Sunday’s Gospel the Lord firmly sets before us the need for the cross, not as an end in itself, but as the way to glory. Let’s consider the Gospel in three stages.

I.  The Pattern that is Announced – The text says, Jesus began to show his disciples that he must go to Jerusalem and suffer greatly from the elders, the chief priests, and the scribes, and be killed and on the third day be raised.

The Lord announces not only the Cross but also the Resurrection. In effect, He announces the pattern of the Christian life, which we have come to call the “Paschal Mystery.”

The expression “Paschal Mystery” refers to the suffering, death, resurrection, and glorification of Jesus as a whole. The word “Paschal” is related to the Hebrew word for Passover, “Pesach.” Just as the shed blood of a lamb saved the people from the angel of death and signaled their deliverance, so does Jesus’ death, his Blood, save us from death and deliver us from slavery to sin.

So He is announcing a pattern: the Cross leads somewhere; it accomplishes something. It is not an end in itself; it has a purpose; it is part of a pattern.

St. Paul articulates the pattern of the Paschal Mystery in this way: We always carry around in our body the death of Jesus, so that the life of Jesus may also be revealed in our body (2 Cor 4:10). It is like an upward spiral in which the cross brings blessings we enjoy. We often circle back to the crosses God permits, but then there come even greater blessings and higher capacities. Cross, growth, cross, growth—so the pattern continues until we reach the end, dying with Christ so as to live with Him.

This is the pattern of our life. We are dying to our old self, to this world, to our sins; but rising to new life, rising to the Kingdom of God and becoming victorious over sin. The cross brings life; it is a prelude to growth. We die in order to live more richly. An old spiritual says of this repeated pattern that “every round goes higher, higher.”

Do you see the pattern that Jesus announces? Neither the Lord not the Church announces the cross so as to burden us. No, the cross is part of a pattern that, if accepted with faith, brings blessing, new life, and greater strength.

II.  The Prevention that is Attempted – The text says, Then Peter took Jesus aside and began to rebuke him, “God forbid, Lord! No such thing shall ever happen to you.” He turned and said to Peter, “Get behind me, Satan! You are an obstacle to me. You are thinking not as God does, but as human beings do.”

Notice Peter’s exact wording: “No such thing shall ever happen to you.” We ought to ask, “What such thing?” Peter, in precluding that Jesus suffer and die, also implicitly blocks the rising and glorification of Jesus, for Christ cannot rise unless He dies.

Peter, of course, is not thinking this all the way through—but neither do we when we seek to avoid crosses for ourselves or to hinder others improperly from accepting their crosses. The cross brings glory and growth; we run the risk of depriving ourselves and others of these if we rush to eliminate all the demands and difficulties of life. We may do this through enabling behaviors or perhaps by spoiling our children.

We also hinder our own growth by refusing to accept the crosses of self-discipline, hard work, obedience, suffering, consequences, limits, and resistance of temptation. In rejecting the cross we also reject its fruits.

All of this serves to explain Jesus’ severe reaction to Peter’s words. He even goes so far as to call Peter, “Satan,” for it pertains to Satan to pretend to befriend us in protesting our crosses while really just wanting to thwart our blessings. Peter may not know what he is doing, but Satan does—he seeks to become an obstacle to Jesus’ work.

Jesus’ severe reaction is rooted in protecting our blessings.

III. The Prescription that is Awarding – Jesus goes on to teach further on the wisdom of and the need for the cross. The text says, Then Jesus said to his disciples, “Whoever wishes to come after me must deny himself, take up his cross, and follow me. For whoever wishes to save his life will lose it, but whoever loses his life for my sake will find it. What profit would there be for one to gain the whole world and forfeit his life? Or what can one give in exchange for his life? For the Son of Man will come with his angels in his Father’s glory, and then he will repay all according to his conduct.”

The heart of Jesus’ teaching here is the deep paradox that in order to find our life we must lose it. More specifically, in order to gain Heaven, we must die to this world. That dying is a process more so than just an event at the end of our physical life here. Although we cling to life in this world, it is really not life at all. It is a mere spark compared to the fire of love that God offers; it is a single note compared to the great symphony God directs.

Jesus instructs us to be willing to exchange this tiny, dying life for that which is true life. The Lord says that whatever small blessings come from clinging to this life and this world are really no benefit at all.

Of course what the world’s cheap trinkets offer is immediate gratification and evasion of the cross. We may feel relief for a moment, but our growth is stunted and those cheap little trinkets slip through our fingers. We gain the world (cheap little trinket that it is) but lose our souls. It’s a total loss, or to use a modern expression, it’s a FAIL!

Jesus’ final words, however, remind us that the choice is ours. The day will come when He will respond to our choice. Either we accept true life and win or we choose the passing, dying life of this world and lose.

This song speaks of life as a kind of spiraling climb between cross and glory. As the spiritual says, “Every round goes higher, higher, soldiers of the Cross.”


Hedonism – This is the doctrine that pleasure or happiness is the sole or chief good in life. It comes from the Greek word hēdonē, meaning “pleasure” and is akin to the Greek hēdys, meaning “sweet.”

Of course pleasure is to be desired and to some degree sought, but it is not the only good in life. Indeed, some of our greatest goods and accomplishments require sacrifice: years of study and preparation for a career; the blood, sweat, and tears of raising children.

Hedonism seeks to avoid sacrifice and suffering at all costs. It is directly opposed to the theology of the Cross. St. Paul spoke in his day of the enemies of the cross of Christ. Their end is destruction, their god is the belly, and they glory in their shame, with minds set on earthly things (Php 3:18–19). He also taught that the cross was an absurdity to the Gentiles (1 Cor 1:23).

Things have not changed, my friends. The world reacts with great indignation whenever the cross or suffering is even implied. So the world will cry out with bewildered exasperation and ask incredulously of the Church, are you saying that a woman who was raped must carry the child to term and cannot abort? Yes, we are. Are you saying that a “gay” person must live celibately and may never “marry” his or her same-sex lover? Yes, we are. Are you saying that a handicapped child in the womb must be “condemned” to live in the world and cannot be aborted and put out of his (more accurately our) “misery”? Yes, we are. Are you saying that a suffering person cannot be euthanized to avoid the pain? Yes, we are.

The shock expressed in these sorts of questions shows how deeply hedonism has infected the modern mind. The concept of the cross is not only absurd, it is downright “immoral” in the hedonist mentality, which sees pleasure as the only true human good. To the hedonist, a life without enough pleasure is a life not worth living, and anyone who would seek to set limits on the lawful (and sometime unlawful) pleasures of others is mean, hateful, absurd, obtuse, intolerant, and just plain evil.

When pleasure is life’s only goal or good, how dare you, or the Church, or anyone seek to set limits on it let alone suggest that the way of the cross is better or required! You must be banished, silenced, and destroyed.

Many faithful Catholics in the pews are deeply infected with the illusion of hedonism and thus take up the voice of bewilderment, anger, and scoffing whenever the Church points to the cross and insists on self-denial, sacrifice, and doing the right thing even when the cost is great. The head wagging in congregations is often visible if a priest dares to preach that abortion, euthanasia, in vitro fertilization, and contraception are wrong regardless of the cost, or if he speaks about the reality of the cross. The faithful who swim in the waters of a hedonistic culture are often shocked at anything that might limit the pleasure that others want to pursue.

Hedonism makes the central Christian mysteries of the cross and redemptive suffering seem like something from a distant planet or a parallel and strange universe. The opening word from Jesus’ mouth, “Repent,” seems strange to the hedonistic world, which has even reconstructed Jesus Himself to be someone who just wants us to be happy and content. The cry goes up, even among the faithful, doesn’t God want me to be happy? On this basis, all kinds of sinful behavior is supposed to be tolerated because insisting on the opposite is “hard” and because it seems “mean” to speak of the cross or of self-discipline in a hedonistic culture.

Bringing people back to the real Jesus and to the real message of the Gospel, which features the cross as the way to glory, takes a lot of work and a long conversation. We must be prepared to engage in that extended conversation with people.

Four Immediate Results of the Death of Jesus on the Cross, according to Matthew


Bringing our consideration of certain texts from the Matthean Passion Narrative to an end, let’s conclude with the immediate aftermath of Jesus’ Death and see what it has to teach us. There are essentially four immediate results that are described of Jesus’ death, and while they are historical happenings, they also signal deeper spiritual truths. Let’s observe the text and consider the four results, each in turn.

And when Jesus had cried out again in a loud voice, he gave up his spirit. At that moment, the curtain of the temple was torn in two from top to bottom. The earth shook, the rocks split, and the tombs broke open. The bodies of many holy people who had died were raised to life. They came out of the tombs after Jesus’ resurrection, went into the holy city, and appeared to many people. When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!” (Matt 27:50-53)

1. Return – At that moment, the curtain of the temple was torn in two from top to bottom.

The significance of the rending, the tearing of the Temple Curtain, and the way in which it happened ought not to be underestimated. Consider that God had walked intimately with Adam in Eve in the garden in the cool of day (cf Gen 3:8). But after sin, Adam and Eve could no longer endure the presence of the God, and they had to dwell apart from the paradise that featured God’s awesome presence. Consider too, how terrifying theophanies (appearances of God to human beings) were after that time. For example, when God appeared on the top of Mt Sinai we read:

When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance and said to Moses, “Speak to us yourself and we will listen. But do not have God speak to us or we will die.” (Ex 20:18-19)

Had God changed? Was he different from when he walked with Adam and Eve in intimacy? No. But we had changed and could no longer endure the presence of God.

Throughout the Old Testament, a veil existed between God and Israel. There was the cloud that both revealed God’s presence and also concealed it. There was also the curtain in the sanctuary, beyond which the High Priest could only go once a year, and then with fear and trembling.

Sin had done this, had made God’s presence intolerable for mere human beings.

But now Jesus has cancelled our sin. Once again, we have access to God through Christ our Lord. His blood has cleansed us, and the ancient separation from the Father and from God’s presence is cancelled. But we will not encounter God in a merely earthly paradise; the God has now opened the way to heaven.

It is now for us to make the journey there, but the way is open, the veil is rent. This is a moment of apocalypse, or unveiling. Through this open veil the Father now says, “Come to me!”

2. Rendering of Judgment upon the World The earth shook, the rocks split

Now has judgment come on the earth; the world stands judged. Here “world” refers not merely to the created world, but also to the forces of this world, of this age, which are arrayed against the Lord and his kingdom; forces that do not acknowledge the sovereignty of God but rather insist that political, social, cultural, and economic forces are what must hold sway and have our loyalty.

This earthquake, which has significant historical corroboration, shows that the foundations of this rebellious world ultimately cannot stand before God. The foundations are struck; the powers of this world quake. Scripture says,

  1. People will flee to caves in the rocks and to holes in the ground from the fearful presence of the LORD and the splendor of his majesty, when he rises to shake the earth. (Is 2:19).
  2. For thus says the LORD of hosts, ‘Once more in a little while, I am going to shake the heavens and the earth, the sea also and the dry land. ‘I will shake all the nations; and they will come with the wealth of all nations, and I will fill this house with glory,’ says the LORD of hosts. (Haggai 2:6-7)
  3. In my zeal and fiery wrath, I declare that at that time there shall be a great earthquake in the land of Israel. (Ez 38:19)
  4. The kings of the earth rise up and the rulers band together against the Lord and against his anointed, saying, “Let us break their chains and throw off their shackles.” The One enthroned in heaven laughs; the Lord scoffs at them. He rebukes them in his anger and terrifies them in his wrath, saying, “I have installed my king on Zion, my holy mountain.” (Psalm 2:2-6)
  5. In the time of those kings, the God of heaven will set up a kingdom that will never be destroyed, nor will it be left to another people. It will crush all those kingdoms and bring them to an end, but it will itself endure forever. (Daniel 2:42)
  6. The LORD will roar from Zion and thunder from Jerusalem; the earth and the heavens will tremble. But the LORD will be a refuge for his people, a stronghold for the people of Israel. (Joel 3:16)
  7. A ruin! A ruin! I will make it a ruin! The crown will not be restored until he to whom it rightfully belongs shall come; to him I will give it. (Ez 21:27)

Yes, the world shakes; the world is judged. And, most important, as Jesus says, Now is the time for judgment on this world; now the prince of this world will be driven out. (John 12:31)

Therefore, dear reader, do not doubt that, no matter how powerful this world may seem in its pride and glory. It has already been shaken; it has already been judged. The world has been conquered and shaken to its very foundations. Do not put your trust or hope in any worldly reality; it has been judged, shaken, and cannot withstand the test of time. For here we have no lasting city, but we seek the city that is to come. (Heb 3:14)

3. Resurrection to New Life the tombs broke open. The bodies of many holy people who had died were raised to life. They came out of the tombs after Jesus’ resurrection and went into the holy city and appeared to many people.

“Death is struck and nature quaking. All creation is awaking, to its judge an answer making.” (from the Dies Irae). Yes, by dying Jesus has destroyed our death.

Where, O death, is your victory? Where, O death, is your sting? The sting of death is sin, and the power of sin is the law. But thanks be to God! He gives us the victory through our Lord Jesus Christ. (1 Corinthians 15:55-57)

Note well that while the text says that many of the dead appeared in Jerusalem, this did not take place until after the Resurrection. Hence, we ought not to imagine ghosts or zombie-like corpses walking about at 3:00 PM on Good Friday. Rather, they appeared to some, on or after Resurrection Sunday. In this, they witness to the truth of Resurrection and the initial fulfillment of the text from Ezekiel:

Behold, I will open your graves and cause you to come up out of your graves, My people; and I will bring you into the land of Israel. Then you will know that I am the LORD, when I have opened your graves and caused you to come up out of your graves, My people! I will put My Spirit within you and you will come to life. (Ez 37:12-14)

Yes, on Good Friday Jesus awakens the dead, with the words, “Awake, sleeper, And arise from the dead, And Christ will shine on you.” (Eph 5:14)

4. Realization of Who Jesus is – When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son of God!

Jesus most clearly showed his identity as the Son of God through his obedience to the Father. In the Gospel of John, as he rose from the table of the Last Supper, Jesus said,

The prince of this world is coming. He has no hold over me, but he comes so that the world may learn that I love the Father and do exactly what my Father has commanded me. “Come now; let us go forth. (Jn 14:30-31).

Somehow, the centurion, in seeing Jesus die this way, recognizes in him the obedience of the Son of God who loves and obeys his Father.

Jesus has cancelled our disobedience by his obedience; he has cancelled our pride by his humility. Yet the weakness of God is more powerful than any worldly force. And thus too the centurion, who knew power and was trained to respect it, saw in the earthquake and other manifestations an indication of the Lord’s glory. The Lord’s way to that glory is not our way. But his glory and Sonship cannot remain forever hid! Scripture says,

See, he comes amid the clouds, and every eye will see him, even those who pierced him; and all peoples on earth will mourn because of him. Even So! Amen! (Rev 1:7)

Come Down from the Cross and We Will Believe. A Meditation on “Crucial”Decision by Jesus

041714One of the most remarkable aspects of the crucifixion of Jesus is the humble reserve he displayed. As God, he had the power to end his suffering and humiliation in an instant. He had already reminded Peter, Do you think I cannot call on my Father, and he will at once put at my disposal more than twelve legions of angels? But how then would the Scriptures be fulfilled that say it must happen in this way?” (Matt26:52-54)

And now, as Jesus hung on the Cross, Satan and the crowds give him one final temptation: the call to come down from the Cross:

Those who passed by hurled insults at him, shaking their heads and saying, “You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!” In the same way the chief priests, the teachers of the law and the elders mocked him. “He saved others,” they said, “but he can’t save himself! He’s the king of Israel! Let him come down now from the cross, and we will believe in him. He trusts in God. Let God rescue him now if he wants him, for he said, ‘I am the Son of God.’ ” In the same way the rebels who were crucified with him also heaped insults on him. (Matt 27:39-44)

The temptation is to pride and power, to anything but the Cross. They seem to taunt him by saying, “Since God is powerful, if you were God, you would have the power to come down and not be overpowered by your enemy.”

The temptation is very crafty and very worldly. To the worldly-minded, the demand makes sense. In effect, they are saying, “If it’s faith you want from me, you can have it if you’ll just come down from the cross. Then I’ll be impressed; then I’ll believe.” In effect, the tempters want to be saved on their own terms.

Why does Jesus stay on the Cross? For three reasons, at least:

1. Humility – Jesus is out to overcome Satan. In the world, we seek to overpower our foes. Does it work? No. Usually the cycle of violence just continues and in fact often gets worse. We think, “If I can just yell louder and outwit or outgun my opponent, I’ll win the day.” Yes, but there’s more to life than one day. The next day your opponent returns with louder and wittier arguments and bigger guns. And the cycle of violence goes on. It is an endless power struggle.

But as was once said, Darkness cannot drive out darkness; only light can do that. Hatred cannot drive out hatred; only love can do that. And I would add that here at the Cross, pride cannot drive out pride, only humility can do that.

And therefore, although the crowd and Satan try to coax Jesus into a power struggle, the Lord chooses the only weapon that is truly effective against pride: humility. Humility is like kryptonite to the Devil!

To our eyes, it seems that the Lord is defeated. But in his humility, the Lord is doing more damage to Satan than we could ever imagine. He stays on the Cross to defeat Satan’s pride by his own profound humility. Jesus does this despite Satan’s desperate attempts to engage his pride, and entice him into a power struggle.

2. Obedience – It was disobedience that got us into trouble in the first place. And it will be obedience that restores us. Adam said, “No.” Jesus, the New Adam, says “Yes.” It is not essentially the suffering of Jesus that saves us; rather, it is his obedience. And Jesus’ suffering is part of that obedience.

Jesus decides to obey his Father, no matter the cost. Isaiah says of Jesus, “He suffered because he willed it.” (Is 53:7)  St. Thomas says that if Jesus had suffered and gone to the cross, but not willed it, we would not be saved. Jesus himself said, “No one takes my life from me, I lay it down freely. (Jn 10:18)  Cassian says, “We are saved by the human decision of a divine person.”

Jesus went to the Cross and decided to stay on the Cross in obedience. And it is by his obedience, by his will to obey and to save us, that we are saved.

3. To save meOn a more personal level, we can also see (based on what has already been said), that Jesus decided to stay on the Cross to save me. If he had come down, I would not be saved; you would not be saved. We might have been impressed; we might have even had a kind of faith. But it would not be a saving faith.

Pure and simple, Jesus decided to stay on the Cross and to endure mockery, shame, pain, and death, in order to save a poor sinner like me. An old gospel song says,

When Jesus hung on Calvary, people came from miles to see
They said, If you be the Christ, come down and save your life
But Jesus, sweet Jesus, never answered them
For He knew that Satan was tempting
If He had come down from the cross, my soul would still be lost
If He had come down from the cross, my soul would still be lost

He would not come down from the cross just to save himself
He decided to die just to save me.


You Have to Decide About Jesus, one way or the other- A Meditation on the Trial Before Pilate


In the Matthean Passion account, we come to the trial before Pilate. Pontius Pilate is a study in evasion and vacillation. Despite being a man of great political and worldly power, Pilate is indecisive, inwardly troubled, and quite incapable of doing what he knows is right. Despite the outward power he had, inwardly he was weak and morally compromised. And in his weakness, he does something very awful: he violates his own conscience and sentences an innocent man to death.

Let’s look at his story in five stages.

I. Attempted Avoidance – On a professional level, Pilate considered the whole matter brought before him to be a theological dispute among the Jews, and for this reason wanted nothing to do with it. Yet he could see a storm was brewing as the crowds grew larger and noisier. If there were a riot at Passover, his career as Governor of Palestine (not to mention future, even better posts) would be in jeopardy. Was there not some way out of this perilous matter of Jesus!?

On a personal level, Pilate is also troubled. His own wife, unnerved, tells him, Have nothing to do with that innocent man, for I have suffered a great deal today in a dream because of him.” (Matt 27:19). Yes, Pilate is anxious, unnerved, and seemingly quite avoidant of the whole matter. The last thing he wants to do is to have to make a decision one way or the other about Jesus.

But at the end of the day, every man, woman, and child on this planet is going to have to decide for or against Jesus. Pilate wants to avoid a decision, but ultimately, he cannot.

According to Luke’s Gospel, he seeks refuge in a jurisdictional solution:

On hearing [of Jesus’ actions in the north] Pilate asked if the man was a Galilean. When he learned that Jesus was under Herod’s jurisdiction, he sent him to Herod, who was also in Jerusalem at that time. (Luke 26:6-7)

“Ah!” thinks Pilate. “Here is a way out. Herod can save me from having to take a stand on Jesus! Whatever the decision, I can evade responsibility.” But in the end, Herod merely sent him back to Pilate without rendering a guilty verdict. Surely this would satisfy the crowd! But it does not.

Pilate (this also means you) is going to have to decide about Jesus, one way or the other. No one else can make this decision for him. His attempt to avoid taking a stand on Jesus has failed.

II. Calls for Compromise – So it is now clear that a crucial moment is coming for Pilate. The text says,

Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?”, “You have said so,” Jesus replied. When he was accused by the chief priests and the elders, he gave no answer. Then Pilate asked him, “Don’t you hear the testimony they are bringing against you?” But Jesus made no reply, not even to a single charge—to the great amazement of the governor. (Matt 27: 11-14)

It is evident that Pilate wants Jesus to give him a way out. If only Jesus will speak in a manner that will reassure all present. If only Jesus will not so unsettle others with his divine claims. If only he would not stand out in such stark, black and white contrast; if only he would appreciate the need for a little more gray in this whole matter! Yes, if he will just compromise a little with his claims, all will be well!

But it will not be so for Pilate. Jesus remains silent to all the demands that he reassure others by diluting the truth or by compromising his message.

Many today are like Pilate, and seek to rework the true Jesus, to “tame” him, to paint a picture of him in soft focus and pastel colors. A “kinder, gentler” Jesus is trotted out by some, even by religious “leaders” in hopes of quieting the controversy and making it easier and more palatable for people to make a decision for Jesus.

But of course to decide for a fake Jesus is not the same as deciding for the real Jesus. A compromised, fake Jesus cannot save you; only the real one can. Watering Jesus down, diminishing his moral demands or his summons to absolute faith in him, setting aside his insistence on being the central priority of our life even to the point of martyrdom, modernizing him, or seeking to turn him into a harmless hippie – none of this will work. One day you are going to have to decide on the real Jesus. Compromise will not work.

III. Substitution Stunt – Avoiding and compromising hasn’t worked, so Pilate tries substitution. It’s the old bait and switch. Let’s find something or someone to replace the decision. So Pilate trots out Barabbas.

Now it was the governor’s custom at the festival to release a prisoner chosen by the crowd. At that time they had a well-known prisoner whose name was Jesus Barabbas. So when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Jesus Barabbas, or Jesus who is called the Messiah?” For he knew it was out of self-interest that they had handed Jesus over to him…But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed. (Matt 27:16-20)

Pilate thought that surely the crowd would not prefer the swindler and robber, Barabbas, to Jesus, who had been so popular earlier that very week. Pilate reasoned that it was only the leaders among the Jews who feared and hated Jesus, out of concern only for their own power. Yes, surely the crowds would favor Jesus from Galilee over Barabbas. Surely! This bait and switch, this substitution, would get Pilate off the hook so he wouldn’t have to decide about Jesus. Or so he thought.

But it will not work. The religious leaders have seeded the crowd. Barabbas is chosen. Pilate is still stuck with the Jesus question!

Here too, many of us try similar bait and switch tactics. Radically following Jesus is a bit too much for some. But how about buying off or deflecting the decision? Perhaps it amounts to writing a nice big check to charity, or engaging in some good work. Perhaps some religious ritual can buy some time or placate the Lord, who stands silently by waiting for an answer from me as to his Kingship in my life.

It is significant that the “substitute Jesus” that Pilate trots out for his bait and switch has the name “Jesus Barabbas” (a name that means “Jesus, Son of the Father”). Yes, the substitute that Pilate uses bears a name and title similar to the real Jesus. But he is NOT the real Jesus. And neither are our attempts at check writing or perfunctory religious observance (though having aspects of Christ) the real Jesus. Our substitution stunt, our bait and switch, cannot buy off the question, or avoid the decision we must make for or against the real Jesus. We too must ultimately face the “Jesus Question.”

IV. Refusing Responsibility – Exasperated, Pilate engages the crowd:

What shall I do, then, with Jesus who is called the Messiah?” Pilate asked. They all answered, “Crucify him!” “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said. “It is your responsibility!” All the people answered, “His blood is on us and on our children!” (Matt 27:23-25)

Pontius Pilate, the governor, the most powerful man in the region, the only one with the judicial faculty to hand a man over to death, stands before a crowd and claims that he is not responsible for what he does. He claims that, in violating his own conscience and handing over an innocent man to torture, he is innocent.

These are lies. Pilate cannot refuse to take responsibility for the decision he is making. He must be a man and own his choice. He has weighed the consequences. It will be either his career, or Jesus; it will be either his power and position, or Jesus; it will be either his eventual promotion, or Jesus. Having been weighed against career, power, and promotion, Jesus is dismissed by Pilate and handed over for torture and crucifixion.

But Pilate cannot avoid responsibility despite the theatrics of washing his hands. Jesus’ blood is on your hands too, Governor Pilate. Down through the centuries your responsibility resounds: “He was crucified under Pontius Pilate, suffered death, and was buried.”

Yes, Pilate had to decide about Jesus one way or the other. And so do you and I. No attempted avoidance, no calls for compromise, no substitution stunts, no refusal of responsibility will work. You must decide, I must decide, one way or another, for or against Jesus. There is no third way. And if you think you can sit on the fence, know this for sure: one day Satan will say, “Come with me,” for Satan owns the fence.

You are free to decide, but you are not free not to decide. Jesus stands before you and “compels” a choice. What is your answer?

Here is a movie account of the trial from The Passion of the Christ. Note that both Pilate and Jesus speak in Latin. I think this is the director’s way of saying that Jesus, as God, is speaking personally to Pilate, thus he uses Pilate’s mother tongue.

“For Worldly Sorrow Brings Death.” A Meditation on the Sad End of Judas and What Might Have Been.


As we continue to ponder some of the texts of the Matthean Passion Narrative, we turn to the difficult case of Judas. To many modern readers, Judas is something of a sympathetic character. Some of this is due to our (rather flawed) moral reasoning, reasoning that places exaggerated emphasis on subjective issues (such as intentions, feelings, etc.) and almost no emphasis on the objective morality of the act itself. Granted, both elements are important, but our modern emphasis creates a rather skewed tendency to evade personal responsibility and to overlook the objective harm of sin.

But, to be fair, the biblical text itself also evokes some sympathy for Judas, who deeply regretted what he had done and even went so far as to return the money. The text says,

When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders. “I have sinned,” he said, “for I have betrayed innocent blood.” “What is that to us?” they replied. “That’s your responsibility.” So Judas threw the money into the temple and left. Then he went away and hanged himself. (Matt 27:3-5)

It is clear that Judas is sorrowful for his sin and this is surely one component of what we call contrition. He even returns the money, a further sign of his sorrow, and wishes to be free of any profit from his sin.

And yet we are also faced with the fact that he went and hanged himself, which, while further indicating his sorrow, remains objectively an act of despair. Instead of turning to Lord, he turned in on himself and sought to end the pain of his guilt rather than facing the Lord, admitting his sin, and humbly seeking mercy from the Lord and His Body, the Church.

In this, Judas acts quite differently from Peter, who at first ran off in sorrow after denying the Lord, but did not turn in on himself. Rather, in spite of his humiliation, Peter remained rooted in the early community of the Church, and found healing with the Lord in an honest conversation at the lakeside (cf John 21). None of this could have been easy for Peter. Surely, a part of him wanted to run off and hide his guilt and shame from the Lord and from others. But unlike Judas, he stayed in communion with the early Church and let the Lord find him.

St. Paul speaks of two kinds of sorrow for sin, and what he writes is instructive for us here when we ponder Judas and his fate:

Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see that my letter hurt you, but only for a little while— yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. (2 Cor 7:8-11)

And thus Godly sorrow draws us to repentance and back to the Lord. The Greek word here translated as “repentance” is μετάνοιαν (metanoian) meaning, more richly, “to come to a change of mind,” or “to change one’s thinking.” And this change “leads” us to salvation.

But what is salvation? It is not just to have a certain legal status; it is to be in a saving and transformative relationship with the Lord. And Godly sorrow leaves no regret because of this healing, merciful, and joyful relationship to which it restores us.

In this way, we can see how Judas’ sorrow was lacking in two important fruits. First, it did not lead him back to salvation, that is, back to Jesus. Second, it did not remove regret. Judas remained devastated and was not willing to seek to return to a relationship with Jesus. Why was this? It is hard to say. Perhaps he would have been too humiliated to face Jesus or the community. Whatever regret he had, he was not willing to share it humbly. And thus, instead of turning to the Lord, he turned in on himself and sought to end his pain on his own terms rather than those of the Lord or his Body, the Church.

St. Paul says simply and bluntly of worldly sorrow: it produces death. It is known by its fruits: separation, isolation, inwardness, and finally death – both spiritual and physical.

So yes, Judas had sorrow for what he had done. But it was the wrong kind of sorrow, the worst kind of sorrow.

What became of Judas in terms of salvation? To many of us, despite a reflection like this, we retain the hope that perhaps he could ultimately have been saved. Was he? Here too we cannot certainly say. But Jesus himself gives us a rather sad clue when he says of 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.” (Mk 14:21)

It is difficult for us to imagine Jesus saying this about a man who is ultimately saved and makes it heaven. So while we’re not sure, it certainly doesn’t look too good for Judas!

Our sympathy for Judas has understandable roots. But in the end, his fatal flaw (and the difference between him and Peter) was that Judas repented unto himself, not unto the Lord. When you walk, sometimes you fall; but if you fall, make sure you fall on Jesus!

A final postscript to the sad story of Judas is to ponder what might have been. Can you imagine the glory of the moment, had Judas come to Jesus in sorrow and received mercy and forgiveness? Imagine beautiful churches all over the world named “St. Judas Parish,” “St Judas – Patron of Sinners,” “St Judas Refuge of Criminals,” “The Parish of St Judas the Reconciled.” Imagine the novenas and prayers of similar titles: “Novena to St. Judas, Patron of Lost Souls,”  “A Prayer to St Judas for a Worthy Confession.” Parishes might even have dedicated their “Lost and Found” department to St. Judas!

But none of this was to be, “for worldly sorrow brings death.” Save us O Lord from final despair!

What Does Jesus Mean When He Says He is Coming on the Clouds?


colorful sunset

Continuing to look at some of the text from the Passion according to St. Matthew, we come to the trial of Jesus before Caiaphas the high priest.

Having heard false and conflicting testimony from various witnesses, Caiaphas turns to Jesus, and here is where we pick up the text:

The high priest rose and addressed him, “Have you no answer? What are these men testifying against you?” But Jesus was silent. Then the high priest said to him, “I order you to tell us under oath before the living God whether you are the Christ the son of God.” Jesus said to him in reply, “You have said so. But I tell you: from now on you will see the Son of Man seated at the right hand of the power and coming on the clouds of heaven.”

Let’s look this text in three stages.

I. Obedience to Lawful Authority – Jesus has remained silent in the trial thus far. But at a critical moment in the trial, Caiaphas puts Jesus under oath. Caiaphas, as high priest, has the authority to do this. And on account of this, Jesus will in fact make an answer. In so doing, he demonstrates obedience to lawful authority.

Nowhere does Scripture counsel disrespect or disobedience to lawful authority. Jesus accepts the lawful authority of Caiaphas and the Sanhedrin. Earlier he had counseled his disciples, The teachers of the law and the Pharisees sit in Moses’ seat. So you must be careful to do everything they tell you. But do not do what they do, for they do not practice what they preach. (Matt 23:2-3)

Likewise, he would later say to Pilate You would have no authority over me at all unless it had been given you from above (Jn 19:11). And while he reminds Pilate that he will answer for his use of authority, he does acknowledge that Pilate has authority, and has it from God.

St. Paul would counsel and remind the early ChristiansEvery person is to be in subjection to the governing authorities. For there is no authority except from God, and those which exist are established by God. Therefore, whoever resists authority has opposed the ordinance of God; and they who have opposed will receive condemnation upon themselves. (Rom 13:1-3)

None of these counsels and commands are to be taken to mean that those in authority were good or even just men. We have the authorities we deserve, and that God permits, and unless they command us to do something objectively evil, Scripture teaches that we are to obey lawful authority and show proper respect. If even Jesus can stand before the likes of Caiaphas and Pontius Pilate and accept their authority, then certainly we can do so.

Accepting the authority of those over us does not mean that we never air our differences or express our concerns. Jesus plainly did this, as did Paul and others. But at the end of the day, even less-than-perfect authorities are to be obeyed when they legitimately command us.

Thus as we shall now see, Jesus, having been put under oath, will answer the high priest.

II. Oath – Jesus is put under oath and ordered to answer whether or not he is the Christ, the Son of the living God. Jesus answers, “You say so.”

This answer may at first seem to us to be evasive and mildly disrespectful. But as we shall see, Jesus seeks to distinguish what he means by the term Messiah, or Christ, from what Caiaphas means. For many used the word “Messiah” in a way that Jesus was not comfortable with. Many understood the Messiah as a political figure or a military leader. But Jesus spoke of himself as a suffering Messiah, one who would bear the sins of the people, and having suffered and died, would rise on the third day.

The Messiah was to be a king, but not a king of this world. He was to wage war, but not against the Romans or some other enemy of flesh and blood, rather against Satan and the forces of darkness.

Thus, when Jesus is told to declare whether or not he is the Messiah, his expression “You say so” could also be rendered, “Those are your words.” Or more extensively,

“Yes I am a Messiah, but not in the way you understand. I am the Christ, the Messiah, but I have not come to wage war; I am not here to dislodge the Romans or to act in a way that you fear will bring Roman crackdown. No, I have come to suffer and die for the sins of the people. I’ve come to fulfill Scripture which says of the Messiah: He was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was on him, and by his wounds we are healed….the Lord has laid on him the iniquity of us all. (Is 53:5-6)

I have come to reconcile man to God and reopen the gates of heaven. Am I the Messiah, the Christ? You say so. And you’re right. But you and I do not mean ‘Messiah’ or ‘Christ’ in any way remotely similar.”

As for confirming whether or not he is the Son of the living God, here too Jesus prefers different terminology, terminology that to our ears seems a lesser title than “Son of God.” Instead, Jesus refers to himself as the “Son of Man.”

Though to modern ears, “Son of Man” seems a lower title than “Son of God,” biblically this is not really the case. In the Scriptures, the title “Son of God,” or “Sons of God,” could refer to the Angels, but it could also refer to human beings, who are made in the image and likeness of God. For if God is their creator, He is in essence a Father to them, and they are his sons.

Of course, Jesus often did refer to himself as God’s Son in a unique sense, declaring that he and his Father were one (Jn 10:30), that to see Him was to see the Father (Jn 14:9). And he would often speak equivocally of himself and the Father, for example saying, My Father is working until now, and I am working (Jn 5:17).

And thus, to believers in Jesus, Jesus was in fact the Son of God in a unique, perfect, and sublime way. But for a typical Jew of the first century, hearing Jesus call himself the Son the living God, would have been ambiguous – even shocking.

Thus, Jesus does not simply answer back to the high priest, “Yes I am the Son of the living God,” but he goes on to call himself the Son of Man. In so doing, he taps into a passage from the Book of Daniel that speaks of the Messiah in high and divine terms. And to Jewish ears, the title “Son of Man,” while rarely used, was a far more exalted title for Jesus to claim of himself than the title “Son of the living God.”

Here is the passage from the book of Daniel to which Jesus refers:

As I (Daniel) looked, “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened...In my vision at night I looked, and there before me was one like a son of man coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all nations and peoples of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed. Daniel (7: 9-14)

And thus we see that Jesus claims for himself a high and exalted title wherein he is the great eschatological King, the one who shall rule over all the nations, and his kingdom shall never be taken away. And as Son of Man, he rules from heaven.

The title so shocks the high priest, that he rends his own garments and declares that Jesus has blasphemed by equating himself to God. And that leads us to the third point.

III. Omnipotence Since we have already read the text from Daniel, it is clear to us that Jesus is speaking of the glory of his reign, and his great omnipotence. They will one day see him seated at the right hand of God in heaven, and also coming on the clouds of heaven, whether they like it not. For this is who he is, the Lord and King of glory, and of his kingdom there shall be no end. And he shall come on the clouds in judgment on the nations; he will judge the world by fire.

But what does it mean to say that he will come on the clouds? Too many of us moderns think of this only in literal terms. Such a literal interpretation is surely not impossible for God. In fact, the Lord Jesus may very well be seen on the last day coming in the clouds.

But we ought not simply reduce it to this. For Jesus was also speaking to the men of his day about something that they also would see and experience. Thus we ought not simply see his reference to coming on the clouds as some early form of airline travel or a kind literalistic insistence that they would one day be able to look up in the sky and see him just to the right of a large cumulonimbus cloud.

The ancient Jews used expressions in their day just as we do today. And while these expressions express truth, they often use images, similes, metaphors, and allegories, which in and of themselves need not always be taken literally. For example, we moderns often speak of being “star struck.” But of course we don’t literally mean that stars struck us. Rather we mean that we are struck by something that awed us in the way that looking up and seeing the stars at night might do. Sometimes we also speak of something coming from “out of the blue.” We do not mean literally that it came out of some blue section of the sky and hit us over the head. Instead, we mean that whatever it was, it came to us as if out of nowhere. More recently, we speak of storing our information “in the cloud.” But of course we don’t mean that our data is literally in the condensate zones of upward turbulence that we call clouds. We are using a metaphor to describe our data being “up above us” somewhere and accessible and able to be seen in many places “below.”

And thus, when Jesus speaks of coming on the clouds, we need not interpret this in a merely crude and literalistic way.

To the ancient Jews, the clouds were an image of glory, an image of heaven, and were also an image of God’s judgment. As an image of glory, the clouds both revealed and hid God’s glory. In the Exodus, God led them in the pillar of cloud by day, which appeared as a column of fire by night. This cloud revealed God’s presence yet also hid it. In the desert, the presence of God was indicated by the Shekinah, the glory-cloud that the descended on the tent of meeting. It both revealed God’s glory and presence, and yet also hid it from the people could not withstand God’s glory in all of its fullness.

So on one level, Jesus, in saying that the men of his day would see him as the Son of Man coming on the clouds, is saying that they would see him in all of his glory. He is saying that they would see and experience his powerful Kingdom breaking into this world, whether they liked it or not. The Temple and an exclusive Israel was going away. The fulfillment of ancient Israel, the Church, God’s Kingdom, was breaking in. The Temple, the symbol of ancient Israel, was going to be swept away.

In another sense, the clouds also show forth God’s judgment. Throughout the Scriptures, the clouds are often a symbol of God’s judgment come down on Israel, or on other nations. The clouds symbolize God visiting judgment on the people and the nation. Here are a few examples:

  1. Zeph 1:15 Near is the great day of the LORD, Near and coming very quickly; Listen, the day of the LORD! … That day will be a day of wrath– a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness..
  2. Blow a trumpet in Zion, And sound an alarm on My holy mountain! Let all the inhabitants of the land tremble, For the day of the LORD is coming; Surely it is near, A day of darkness and gloom, A day of clouds and thick darkness. …. There has never been anything like it, Nor will there be again after it To the years of many generations. (Joel 2:1-4)
  3. For the day is near, the day of the LORD is near– a day of clouds, a time of doom for the nations….Dark will be the day at Tahpanhes when I break the yoke of Egypt; there her proud strength will come to an end. She will be covered with clouds, and her villages will go into captivity. (Ex 30:3, 18)
  4. As a shepherd seeks out his flock when he is among his sheep that have been scattered, so will I seek out my sheep, and I will rescue them from all places where they have been scattered on a day of clouds and thick darkness. (Ex 34:12)

And thus, in saying that he was coming on the clouds, Jesus was saying that they would experience his judgment on the nation for having rejected His saving love. In a sermon called the Mount Olivet Discourse (Mark 13, Matthew 24, Luke 21), Jesus had already tearfully lamented the great destruction that was coming upon Jerusalem for lack of belief. And exactly forty years after his death, the great destruction he predicted came to pass. Jerusalem and the temple were utterly destroyed in 70 A.D. The temple was never again to be rebuilt. The Lord did indeed come in a great cloud in judgment upon ancient Israel!

So much in such a short few lines! As you can see, the trial of Jesus before Caiaphas was dramatic and has much to teach us.

A Prescription for Life Given By Jesus in the Garden of Gethsemane


In past years on the blog, I have generally published the schedule of the Lord’s final week according to the Scriptures (on the Monday of Holy Week). Since I have done this in years past, I presume most of you have seen it by now. If you haven’t, you can read it here: A Chronology of Jesus’ Holy Week

For this year, I thought I might look at some of the moments in the Passion Narrative (this year from St. Matthew) and highlight them.

The first moment occurs in the Garden of Gethsemane and presents a very good stance for Holy Week, indeed for the whole of our life. Jesus was at prayer, and returning to his disciples found them asleep. He says to Peter and the others (and to us),

Watch and pray so that you may not undergo the test. The spirit is indeed willing but the flesh is weak. (Matt 26:41)

Let’s examine the saying, and explore what it has to say for us, and to us.

I. Problem – Jesus comes to his disciples and finds them sleeping. Note that these are the leaders of the Church, and this is the most crucial moment in all of human history. A great showdown between light and darkness, between good and evil, between Satan and the Lord, is about to unfold, is unfolding! But the disciples, the first leaders of the Church, are sleeping.

It is a disgraceful reality that is too often still the case, even today. And lest you think that this is simply a way of bashing popes, bishops, priests and deacons, let it be clear that the leaders of the Church include parents in families and elders in communities as well.

Regarding the clergy, too often while our people are undergoing severe trials and exposure to terrible sin and error, we remain sleepy and quiet. Well does the Scripture describe many of us clergy when it says, Israel’s watchman are blind, the lack knowledge; they are mute dogs, they cannot bark; they lie around and dream, they love to sleep. (Is 56:10)

But many parents too, the leaders of the domestic church, are also woefully out of touch with the struggles of their children. They have little idea what their children are actually watching or listening to; they seem to have other priorities than to monitor their children carefully and teach them with clarity.

Yes, for all of us Church leaders, at the parish level and at the domestic level, we too easily doze off, and dream away, seemingly unaware of the great cosmic battle that is going on all around us, claiming our people and our children.

Or perhaps we do have some sense of the awful battle, but know little about what to do. Overwhelmed and stressed out, we medicate ourselves. Perhaps like the disciples we drink some wine and doze off in the garden while the critical battle unfolds around us. We are overwhelmed, so we tune out; we veer off to diversions, watch fantasies on television, or lose ourselves in virtual Internet relationships while our real relationships languish. Reality is too painful, so we medicate ourselves, and go off to sleep, a spiritual sleep, a moral sleep, even a physical sleep.

Only the pure mercy of God can save us. If the Church or the world were depending on human leaders, we’d be doomed. If the Church were solely dependent on human beings to keep her together, she would’ve lasted 20 minutes, max! Yes, only the pure mercy of God can see us through. Without Jesus awake and sober in the garden, we’re surely lost.

Yes, a serious problem is described here: while the cosmic battle between good and evil unfolds all around us, too many of us are asleep. And while God’s mercy can help close the gap, we must be willing to do what Jesus commands, what he now prescribes.

II. Prescription – Jesus says, Watch and pray! That is to say, “Wake up; come to your right mind; be sober!” To be sober is to have a clear mind, a mind that is aware of what is going on, and that can clearly identify the signs of the times. The sober mind is able to identify the tactics of the enemy, the drives of sin, and know their moves. The sober mind is also in touch with the remedies of Grace and how to apply them prudently. We simply have got to watch and pray!

In particular, our prayer needs to be rooted in the Scriptures and the revealed truth of Jesus Christ. There’s just too much stinking thinking in our world today to think that our mind is going to be anything but polluted if we don’t cleanse it every day with the Word of God.

Our minds are like a sponge. Put a sponge in muddy water and, don’t kid yourself, the sponge is going to come out muddy. How then is the muddy sponge to be cleansed? It is plunged into clean water and rung out; it is plunged back into the clean water and rung out again, and again, and again. Thus our minds, like sponges muddied by the polluted, confusing, and erroneous thinking of the world, must be cleansed daily by being plunged into the clear, clean water of God’s Holy Word.

It is a sobering fact that if you and I are not praying daily and being deeply rooted in God’s Word, it is very unlikely that we will make it.

The Lord’s prescription is bluntly simple: wake up, and keep watch by praying! We somehow find time for everything else. It’s time to wake up and keep our eyes focused on the Lord, to watch him, to listen to him, and to be deeply rooted in the relationship of prayer and obedience to his Word. Otherwise, a terrible peril is upon us which the Lord next describes.

III. Peril – We are told to watch and pray lest we undergo the test, lest we give way to temptation. The Greek word for temptation here is πειρασμόν (peirasmon) and almost sounds like the English word “peril.”

Now don’t let temptation become something abstract. Temptation is the work of Satan to drag you to Hell. Are you clear on that? If you’re not watching and praying, you’re defenseless; you’re an easy target; you’re low hanging fruit; you’re probably not going to make it. If you do not pray, Jesus warns that you will give way to temptation, that is, that Satan will be able to drag you off to Hell, and probably others along with you.

If you don’t even care enough about yourself to pray, at least get right for the sake of others who are probably depending on you in some way for teaching and example! No priest goes to Hell alone; he takes others with him. And no parents go to Hell alone; they take others with them.

It’s time to wake up and recognize the peril. You will give way to temptation if you’re not even going to watch and pray. Satan can and will drive you to Hell. This peril is real. If you don’t think so, talk to Jesus. He said it, I didn’t.

IV. Prevailing priority Jesus goes on to say, The spirit is indeed willing, but the flesh is weak.

Sadly, most of us interpret this saying as an excuse, as if Jesus were permitting us to say, “Well, deep in my heart I really want to do what’s right, but I’m really not able to do it because of my weak flesh. So it’s really not my fault. I should get credit for having good intentions in my heart.”

This is not only an incorrect interpretation of what Jesus says here; it is a sinful interpretation. Jesus is not saying that our flesh excuses us. He’s saying that our spirit is willing, that our Spirit by his grace has the capacity to prevail over the weakness of the flesh!

We are going to have to battle against our flesh; that is true; that much is clear. But our spirit, the part of us that is open to God, has the capacity to prevail, if we will permit God’s Holy Spirit to strengthen our human spirit.

In other words, our spirit is to be our number one priority, over and against our flesh. And having this priority, we open our spirit to God’s Holy Spirit, and we will be strengthened. We will prevail over temptation; we will be victorious over Satan’s attempts to drag us to Hell.

Therefore, there should be no excuses here. Jesus says that although the flesh is weak, and we will battle against it until the day we die, our spirit can “will” to overpower the drives of our flesh; our spirit can and must have a priority that will empower us to prevail over the flesh, and any incursions of the evil one.

We must make a decision; our spirit must be willing to watch and pray. We cannot allow the emphasis to fall on the weakness of the flesh. The emphasis must always fall on the prevailing power and priority of the human spirit to be graced by God’s Holy Spirit to win the victory.

Not a bad prescription for life and for Holy Week too!

:Watch and pray that you not enter into temptation. The indeed spirit is willing but the flesh is weak. (Matt 2:41)

  • γρηγορεῖτε καὶ προσεύχεσθε, ἵνα μὴ εἰσέλθητε εἰς πειρασμόν  τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής. (Matt 2:41)
  • grēgoreite kai proseuchesthe hina mē eiselthēte eis peirasmon to men pneuma prothymon hē de sarx asthenēs (Matt 2:41)

Fr. Francis Martin has been a great teacher of mine. He here comments on the text of Mat 26:41.