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The painting above is by the Renaissance artists Lucas Cranach the Elder and Lucas Cranach the Younger, father and son. Lucas Cranach the Younger finished the painting in 1555. It is the centre altar painting in Sts Peter and Paul (Lutheran) Church in Weimar, Germany. Read more about it:

Meditations on the Cross

I have a variety of posts on Good Friday. The following three concern Martin Luther’s view of the Crucifixion:

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the false views

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the true views

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the comfort

The next set of posts present a number of perspectives on the Crucifixion:

Reflections on the Crucifixion

Good Friday: in whom can we trust? (John 18:12-27)

Holy Week and Easter — the two-part story

The greatest reality show ends with a popular vote

Barabbas: an inspiration for liberation theology?

John MacArthur’s sermon on Matthew 27  — ‘The Wickedness of the Crucifixion, Part 2’ — is one of the most comprehensive expositories on the events that we contemplate on Good Friday.

Excerpts and a summary follow. Subheads and emphases are mine.

Society at that time

MacArthur cites a theologian, David Thomas, who described the social atmosphere of Jesus’s time as pure evil:

So, as we go through the passage in Matthew that describes the crucifixion, we see just unrelenting evil. David Thomas wrote, “For thousands of years wickedness had been growing. It had wrought deeds of impiety and crime that had rung the ages with agony and often roused the justice of the universe to roll her fiery thunderbolts of retribution through the world. But now it had grown to full maturity. It stands around the cross in such gigantic proportions as had never been seen before. It works an enormity before which the mightiest of its past exploits dwindle into insignificance and pale into dimness. Wickedness crucifies the Lord of life and glory,” end quote.

The Gospels record Jesus speaking of wickedness not only of the religious leaders but that generation as a whole. The disciples also experienced wickedness in their ministries.

Politically, the Jews looked for their Messiah to deliver them from the Romans and to make their land and their people into a mighty kingdom. As my aforementioned post on Barabbas explains, a small group of radical Jews banded together as the Zealots with the objective of throwing off the Roman yoke through violence and theft.

How people saw Jesus

The people directly involved with Jesus’s condemnation, scourging, mocking and death did not know who He was, even when they thought they did.

The crowd yelling for Barabbas to be freed thought that Jesus could not be their Messiah because he was not fighting the Romans.

MacArthur divides these people into four groups:

Let’s call them the ignorant wicked, the knowing wicked, the fickle wicked and the religious wicked. And I want to suggest to you that every person in the world who does not come to faith in Jesus Christ, every Christ‑rejecting person fits into these groups. They are constant. They were there at the cross. They’re around today. And everybody fits somewhere in these four groups.

The soldiers — the ignorant wicked

We saw that the callous soldiers basically were Roman Legionnaires stationed in Caesarea, no doubt, with Pilate. They didn’t really have first‑hand information about Jesus. They were not very well apprised of who He was. They may have had a very limited smattering of information. They basically are ignorant. To them Jesus is another criminal and a somewhat deranged one at that. There seems to be no legitimate criminal act that He has done. He seems to be more a maniac who thinks Himself to be a king but by who any … by any definition they know of a king is not a king at all. They no doubt think Him to be somewhat deficient intellectually and mentally and through all the tortures that they bring upon. Him, He never says a word which probably confirms their suspicion.

Pontius Pilate — the ignorant wicked

He has already stated on several occasions that Jesus is innocent. He has given the findings of the court when he said, “I find no fault in this man.” He really doesn’t want to execute a man he knows to be innocent. His wife has warned him against that and his own conscience has done the same. But he is being blackmailed into a corner by the Jews and he thinks maybe he can satiate their thirst for blood by showing Jesus to be such a foolish, foolish looking person that they will understand Him to be little threat to Rome or to Israel. And so he brings Jesus out and says, “Behold the man.” And the scream the more for His blood and say if you don’t kill Him we’ll report you to Caesar. And trapped for the fear of the loss of his position, he indicates that Jesus is to be crucified. And so it is determined.

The two robbers — the knowing wicked

They knew something of the claims of Jesus. They knew something about it as is evidenced by the future record of what they say. We find that in verse 44. “The lesti, the robbers also who were crucified with Him,” and the Authorized says, “cast the same in His teeth.” Actually, what the text says is “heaped insults at Him.” They heaped the same insults at Him. The same insults they were hearing from the Jewish leaders who were saying, “If You’re the king of Israel, come down. You say You trust in God, let God deliver You. You said You were the Son of God,” so forth. So they knew some of the claims of Jesus.

They were familiar because they were a part of the Jewish society with perhaps the work of Jesus Christ, may have been familiar with His person, may on occasion have heard Him in a crowd. We don’t know that. But obviously they knew something about Him, something more than the Roman legionnaires would have known who had nothing to do with life in that part of the world …

… these crass materialistic bandits, for them life revolves around possessions, materialism, loot. They have not thought about righteousness, truth, justice, honor, godliness. They have no concern for morality. They have no concern for Messiahs and kingdoms; they’re just out for the loot.

However, Luke recorded that one of the thieves did believe at the eleventh hour and that he rebuked the other (Luke 23:39-43):

39 One of the criminals who were hanged railed at him,[d] saying, “Are you not the Christ? Save yourself and us!” 40 But the other rebuked him, saying, “Do you not fear God, since you are under the same sentence of condemnation? 41 And we indeed justly, for we are receiving the due reward of our deeds; but this man has done nothing wrong.” 42 And he said, “Jesus, remember me when you come into your kingdom.” 43 And he said to him, “Truly, I say to you, today you will be with me in paradise.”

The crowd — the fickle wicked

The people who joyously acclaimed Jesus on Palm Sunday were the same who wanted Him to die. They preferred Barabbas.

It was bad enough that they sentenced Jesus to death by shouting for the release of Barabbas (Luke 23:13-25), but, as He agonised on the cross, they walked by to taunt Him (Matthew 27:39-40).

They had a place for Jesus, they wanted His miracles, they wanted His signs and wonders, they listened to His teaching. The crowd was fascinated by Jesus, to some extent. And they knew full well who He claimed to be and they knew there was a demonstration of the veracity of those claims …

Jesus didn’t fulfill their expectation. In fact, when Jesus rode in, they thought He would attack the Romans. He came back into town and attacked the Jews by wiping out the temple buying and selling. And that was not in His favor. They thought He ought to attack Rome, not them. And now how could this be the Messiah? All week long and He’s done nothing. He’s been here all week and now look at Him, He’s hanging on a cross, put there by the Romans. He is a victim. This is not our Messiah

Because they assumed the Messiah would come in a military triumph over Rome and all the other nations. It all was coming to pieces and they had forgotten their hallelujahs and hosannas and now in their disappointment over Jesus’ failure to give them what they wanted when they wanted it, they had turned against Him and were blaspheming His name. So fickle.

The Jewish leaders — the religious wicked

The wors[t] group is yet to come in verses 41 to 43, the religious wicked. They are illustrated to us by the canting, and that word basically means insincere and hypocritical, the canting leaders, insincere, hypocritical, the lowest level of blasphemers, religious hypocrites who parade their pi[e]ty, who want to appear to represent God and know the truth and be pure and godly and virtuous and represent the Word of God. And the truth of it is they’re filled with hate and vilification toward the very Christ of God Himself.

In verse 41 we meet them. It wasn’t just a fickle crowd, likewise also the chief priests. All those various orders of priests that operated within the temple ministries were mocking Him along with the scribes who were the authorities on the law and the elders who were suppose to be the revered and renowned men of maturity and wisdom in the land. They constitute the Sanhedrin, the ruling body of Israel.

So, all of these leaders who are supposedly the religious elite, who suppose … are supposed to know everything there is to know about the truth of God and the Word of God and the mind of God and the heart of God, who pretend to love God and revere His Word and hold up His name. They come along and what did they say? And notice, please, that the crowd talked to Jesus, the leaders don’t talk to Christ. They hate Him. He is so despised by them they will not talk to Him, they only talk about Him. So they talk to each other about Him.

Verse 42, “He saved others.” And they mean by that His healing ministry, His deliverance from demons. “He did it for others, Himself He cannot save.” They never denied ever in the New Testament the miracles of Jesus, never. It was impossible to do that. There, is never an indication that the religious leaders of Israel denied His miracles. They said they were by Satan done, by Satan accomplished, but they never denied them. They said He does what He does by the power of Beelzebub, but they never denied them.

And now, to see Jesus hanging on the cross unable to come down, will affirm in their minds that indeed He did have power but it was Satan’s power. So when we put Him on the cross, we can be sure He’ll stay there because God is on our side. Look, the fact that He is there shows that His power is not as great as ours. His is Satan’s, ours is God. God’s with us.

They’re mocking His power. If He is the king of Israel, let Him now come down from the cross and we’ll believe Him, if He has such sovereignty and such authority and such power, let us see it now. They put in the word “now,” right now. They were forever and always asking for a sign. The truth of the matter is even if He had come down from the cross, they wouldn’t have believed, their hearts were so evil.

The horror of Jesus’s suffering

MacArthur describes in detail how horrifically Jesus suffered that day for our sins — the sins of the whole world, believers and unbelievers alike.

One thing is made abundantly clear throughout the pages of Holy Scripture and that is that man is wicked, that he is sinful. And given over to his own devices unrestrained will perpetrate crimes beyond imagination. Now the wickedness of man is no more clearly seen, nor does it reach a higher apex than it does in the execution of Jesus Christ. The crucifixion of the Savior is the greatest expression of human evil in history, the epitome of demonstration of the depth and comprehensiveness of the sinfulness of human nature

Yes, the crucifixion was the greatest act of love on the part of God and that seems to be John’s focus and even more the emphasis of Mark and Luke, but it was also the greatest expression of human evil which seems to be Matthew’s particular interest under the direction of the Spirit as he writes

wickedness is not content just to execute Jesus Christ. It must torment Him also in the process. It must taunt Him in the process. It must heap on Him all imaginable evil. It cannot just kill Him, it must slap Him and punch Him and stab Him and spit on Him and defame Him and blaspheme Him and keep that up all the time He is dying. Inconceivable. But such is the cruelty of the human heart when fully exposed.

… according to Isaiah 53:4, He carried our griefs and He carried and bore our sorrows and in addition to that His own sorrow in being alienated and separated from His Father. So He not only suffered more than any man has suffered, but He suffered more than all men together have ever suffered.

During His earthly life, Jesus suffered for us temporally through poverty and self-denial. He also suffered spiritually by temptation from Satan. As if those were not bad enough, He suffered continual rejection by His own people. On the day He was crucified, He also suffered His father’s wrath because of mankind’s wickedness:

God then had to pour out all of heaven’s fury against all of earth’s sin and it all came on Jesus Christ. So He suffered the unmitigated wrath of God.

The scourging

MacArthur described how the aforementioned soldiers scourged Jesus:

they’ve tied His wrists to a post, His feet suspended from the ground, His body taut and they have taken leather thongs attached to a piece of wood and in the end of the leather thongs are bits of stone and bone and metal and they have lashed Him until His flesh is ripped off and His internal organs are laid bare and exposed and blood rushes from out of His body.

If you have seen Mel Gibson’s The Passion of the Christ, you saw exactly that. (MacArthur had not written from Gibson’s perspective, because he wrote his sermon in 1985. The film came out in 2004.) I was quite disgusted with every other Christian I know in the offline world, none of whom liked the film because it was too gory and violent: ‘It never would have happened like that!’ NO! It did happen like that — for our sake!

The mocking

They have then clothed Him again. They brought Him back into Pilate’s hall and they start a little game under the watchful supervision of Pilate. And that little game is to make Jesus to appear as a king. And you’ll notice what happens in verse 28. They stripped Him. They took off His own robe which had been placed over His open wounds and they put on Him a scarlet robe, that’s the heavy outer robe Rome…worn by a Roman soldier. No doubt causing excruciating pain to those open wounds, a mock royal robe. And then they braided a crown of thorns and put it around His head. Put a reed in His right hand representative of a crown and a scepter. They bowed their knees before Him and mocked Him saying, “Hail, king of the Jews.” And as they rose from the ground they spit in His face. Then they took the reed out of His hand in a mocking gesture of snatching away His pitiful sovereignty and smashed Him in the head with His own scepter. In John 19:3 it says they kept on punching Him. He is a fool. He is a clown. He’s a buffoon. He is an object of mockery. This one who claims to be a king, what a farce, what a joke, how ridiculous. And the soldiers with joy and glee trained in the art of killing and maiming people enjoy to the very fullest their leisure expression on Jesus Christ at His expense.

By the way, this is the second time He has been punched and spit on. The Jewish leaders did it back in chapter 26 verses 67 and 68. There they spit on Him because He claimed to be a prophet. Here they spit on Him because He claimed to be a king. Little did they know the King that He was and long will they know it in hell in eternity. Little did they know that indeed He was a King and indeed He will wear a robe and a blood‑spattered robe at that. In Revelation chapter 19 and verse 13 it shows Jesus Christ coming in Second Coming glory out of heaven and He is indeed wearing a robe of royalty and it is a robe spotted with blood but it is not, at that time, His own blood but rather the blood of His enemies. And indeed some day He will wear a royal crown. It will be far different from this crown, not a stephanos, not a crown made of some earthly thing but a diadema, a diadem, a royal regal crown. Yes, Revelation 19:12 says He will wear many crowns for He will not only have His own but He will wear the crown that once belonged to every other sovereign in the world for He alone will be King.

And some day He will wield a scepter and it will be no reed, it will be according to Revelation 19:15, a rod of iron with which He will bring instant judgment on the unbelieving world

The blows from the reed which was heavy enough to cause a painful blow to the head are added and more bumps and bruises appear. His body is dripping with blood, oozing from His pores. A lack of sleep, the anguish of sin has contorted and twisted His face so that He is hardly recognizable as human, let alone as Jesus of Nazareth. And He is thought to be nothing more than a fool.

The way of the cross

They put back on His own garment. And they lead Him away to crucify Him. As they leave the city in verse 32, they conscript a man by the name of Cyrus … of Simon who is from Cyrene. And this man, as we saw last time, is to carry the cross of Christ. They then, verse 33, come to a place called Golgotha, meaning skull place named for the shape of the hill. They give Him vinegar to drink, actually wine, oinos in the better texts. They give Him wine to drink and mingled with bitter herbs. That’s a general term. Mark tells us the bitter herbs were in fact myrrh. And myrrh would act like a sedative. This was provided by Jerusalem women. There was an association of women who provided this for people who were to be crucified as an expression of the fulfillment of Proverbs 31 where it says that strong drink is for those who face death. These women did it out of kindness. The soldiers appreciated it not because they wanted to show kindness, but because it was easier to crucify a drugged victim. So it accommodated them as well.

He tasted it and wouldn’t drink it because He wanted to go to the cross with all of His senses acute and alert

The crucifixion

I’m so amazed at the fact that the crucifixion itself is passed over with such brevity. In fact, as I told you, in the Greek text it actually says the having crucified Him on[ce] parted His garments. It almost throws away the crucifixion in the original text. And we really don’t have anything given to us about the details of it so we need to kind of fill in just for a moment. The cross would be lying on the ground, the victim would be placed down on the cross and first His feet would be extended, His toes pulled down and then a large nail would be driven through the arch of one foot and then the arch of another foot. And then His hands would be extended allowing His knees to flex a little bit and there would be great nails driven through His wrists just below the bottom part of His hand, the heel of His hand because there is the place where it would hold. In the middle of the hand it wouldn’t hold, it would pull through the fingers.

Once the victim was nailed there, the cross would be picked up and dropped into a hole. And when it hit the bottom of the socket, of course, it would rip and tear the flesh and send the nerve impulses to make explosions in the brain in regard to pain. The victim is now crucified. Slowly He would begin to sag down more and more the weight being placed upon the nails running through His wrists, excruciating fiery pain would shoot up the arms and into the mind. Pressure put on the median nerves would be beyond almost the ability to endure.

The Lord then would try to push to relieve the pain and so He would push with His feet and be pushing on the two wounds in His feet. And the same thing would happen. And hour after hour this wrenching twisting torment of the body back and forth, trying to relieve one and then the other, the hands and the feet, it would become very impossible after a while to do any pushing upward because of the pain and the sagging would put the greatest weight upon the hands.

Dr. Truman, Davis writes, “At this point, another phenomenon occurred as the arms fatigued, great waves of cramps sweep over the muscles nodding them in deep relentless throbbing pain. With these cramps comes the inability to push Himself upward. Hanging by His arms, the pectoral muscles are paralyzed and the inner costal muscles are unable to act. Air can be drawn into the lungs but it can’t be exhaled. Jesus fights to raise Himself to get even one short breath. Finally carbon dioxide builds up in the lungs and in the blood stream and the cramps subside. He would grasps short breaths of air, hours of limitless pain, cycles of twisting joint‑rending cramps, intermittent partial asphyxiation, searing pain as tissue is torn from His lacerated back as He moves up and down the rough timber. A deep crushing pain in the chest as the pericardium slowly fills with scorum (?) and begins to compress the heart. And this leads to death.”

‘King of the Jews’

After Jesus took His last breath, the soldiers had to nail to the cross the reason for His death. Pilate gave that to them:

They set over His head an accusation because it was required that a man who was crucified be crucified for some criminal reason. And there was no legitimate criminal reason to crucify Christ. Pilate, wanting to make his statement of the innocence of Christ and also wanting to affirm his … despising of the Jews, puts over the head of Jesus, “THIS IS JESUS,” the other writers tell us he put, “THIS IS JESUS OF NAZARETH THE KING OF THE JEWS.” And in all three languages of the times so everyone could read it. And the Jews … protested and said, “We don’t want that up there, we want, “He said He is king of the Jews.'” And Pilate said, “What I have written I have written.” And thus in cynical sarcastic words he mocked the Jews by saying to the whole world, “There’s your king, there’s your king, you despicable people, you deserve such a king.”

A statement

There is much more to read. This is a compelling sermon, not to be missed.

The same types of people who sentenced, mocked and killed Jesus are around today. Some even attend church.

All of them are convinced of their own self-righteousness. They reject Jesus Christ. They reject the Bible. They do not want to know. Their way is better.

They know more than the Christian humbly praying for more grace, praying for sanctification, praying to be delivered from temptation.

The day will come when we will be at the seat of divine and holy judgement. Where are we now? Where will we be then?

MacArthur concludes with this:

I don’t know where you are today. He longs to embrace you into His arms, to give you the salvation He so freely offered. He stayed on the cross not because He couldn’t come down, He stayed on the cross because He wouldn’t come down. And I believe that the Savior shed tears for those who shed His very blood. Such is the compassion of God and the gift of salvation. Let’s bow in prayer.

Thank You, Father, for the scene that we have viewed today from Your holy Word. Thank You for the friend of sinners who died for the very ones who crucified Him in all generations. Thank You that His arms are open to all who come. O Father, may we be grateful enough, thankful enough not only to receive the Lord Jesus Christ, but to live our lives totally in obedience to Him.

Amen.

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jesus-praying-mount-of-olives-leadedglassworldcomThe evening of Maundy Thursday marks the beginning of the Triduum — ‘three days’ in Latin — the most important days in the Church calendar, which conclude Easter evening.

Find out how Passover was celebrated in Jesus’s time and how important the Last Supper is to Christianity:

John MacArthur on Passover as celebrated at the Last Supper

Passover, the Last Supper and the New Covenant

It is important to know that some Jews held this supper on Thursday and others on Friday, according to John MacArthur (emphases mine):

There actually were two different evenings when the Passover was celebrated. I’ll just leave it at this. The northern people in Galilee celebrated it on Thursday evening while the Judeans, the Sadducees and the people in the south celebrated it on Friday evening. This is perfect, so that Jesus could celebrate the Passover with His friends in Galilee when they celebrated it on Thursday and still die as the Passover lamb on Friday at the time when the southern Judeans were slaughtering their lambs for their Passover. So there are actually two times; on Thursday for those in the north, and on Friday for those in the south. And that’s an important reckoning because there are texts in John’s gospel, in particular, that make it necessary to understand that.

This is because of the difference in the way the two groups of Jews calculated their days:

Study Josephus. Study the Mishnah, the codification of Jewish law and other historical sources. You find that the Jews in the north and the Jewish people in the south, the Galileans say as opposed to the Judeans, had different ways of calculating their days. These chronological aspects have been a wonderful study in anybody’s…anybody who makes an effort to studying this in the New Testament is greatly enriched by it. But in the north, they calculated days from sunrise to sunrise…sunrise to sunrise. That was a day. Whereas in the south, they calculated the day from sunset to sunset. So that’s a very clear distinction. In Galilee, where Jesus and all the disciples except Judas, had grown up, they calculated days from sunrise to sunrise. So the fourteenth of Nissan was sunrise on Thursday to sunrise on Friday. That puts the Passover Thursday night. For the Jews in the south, it was sunset to sunset, so that puts it in late Friday for the southern Jews. Same day calculated two different ways. And that worked well for the Jews.

By the way, the Pharisees tended to go with the northern approach. The Sadducees who were all around Jerusalem tended to go, of course, with the southern approach. What that did was solve a couple of problems. It split the number of animals to be killed into two different periods, Thursday night and Friday night. It also reduced what were called regional clashes cause the southern people didn’t think too highly of the northern people. So it just was easier to have them separated.

Holy Communion stained glass home2romeThe posts below are resources for John’s Gospel, which provides the fullest description of the Last Supper and Jesus’s final discourses to the Apostles:

‘One of you will betray Me’ (John 13)

Maundy Thursday and the Last Supper: Jesus’s words of comfort (John 14)

John 17 — the High Priestly Prayer: parts 1, 2 and 3

These posts discuss the words of consecration, which Jesus used at the Last Supper and continue to be part of Christian liturgy today:

Forbidden Bible Verses — Matthew 26:26-29

Forbidden Bible Verses — Mark 14:22-25

Peter’s three denials of Jesus took place after His arrest. Jesus foretold this when He and the Apostles were at the Mount of Olives that night:

Forbidden Bible Verses — Mark 14:26-31

So much happened that day. The Apostles had no idea what would happen on Friday. But Jesus knew full well, which is why He spent hours in prayer while the Twelve slept nearby.

Judas 9363-pact-of-judas-duccio-di-buoninsegnaWednesday in Holy Week is known by some traditionalist Christians as Spy Wednesday.

Find out why:

Judas offers his services

More on Spy Wednesday

More on Judas

The reading for Wednesday of Holy Week is John 13:21-32.

The painting shown is Judas Betrays Christ (1308-1311) by Duccio di Buoninsegna (1255-1319). Art and the Bible tells us that it refers to Matthew 26:15. Here are the relevant verses from Matthew 26 to put it in better context:

14 Then one of the twelve, whose name was Judas Iscariot, went to the chief priests 15 and said, “What will you give me if I deliver him over to you?” And they paid him thirty pieces of silver. 16 And from that moment he sought an opportunity to betray him.

This is what happened on Good Friday (Matthew 27:3-10). Emphases mine:

Then when Judas, his betrayer, saw that Jesus[a] was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and the elders, saying, “I have sinned by betraying innocent blood.” They said, “What is that to us? See to it yourself.” And throwing down the pieces of silver into the temple, he departed, and he went and hanged himselfBut the chief priests, taking the pieces of silver, said, “It is not lawful to put them into the treasury, since it is blood money.” So they took counsel and bought with them the potter’s field as a burial place for strangers. Therefore that field has been called the Field of Blood to this day. 9 Then was fulfilled what had been spoken by the prophet Jeremiah, saying, “And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, 10 and they gave them for the potter’s field, as the Lord directed me.”

Matthew Henry’s commentary has this analysis:

27:1-10 Wicked men see little of the consequences of their crimes when they commit them, but they must answer for them all. In the fullest manner Judas acknowledged to the chief priests that he had sinned, and betrayed an innocent person. This was full testimony to the character of Christ; but the rulers were hardened. Casting down the money, Judas departed, and went and hanged himself, not being able to bear the terror of Divine wrath, and the anguish of despair. There is little doubt but that the death of Judas was before that of our blessed Lord. But was it nothing to them that they had thirsted after this blood, and hired Judas to betray it, and had condemned it to be shed unjustly? Thus do fools make a mock at sin. Thus many make light of Christ crucified. And it is a common instance of the deceitfulness of our hearts, to make light of our own sin by dwelling upon other people’s sins. But the judgment of God is according to truth. Many apply this passage of the buying the piece of ground, with the money Judas brought back, to signify the favour intended by the blood of Christ to strangers, and sinners of the Gentiles. It fulfilled a prophecy, Zec 11:12. Judas went far toward repentance, yet it was not to salvation. He confessed, but not to God; he did not go to him, and say, I have sinned, Father, against heaven. Let none be satisfied with such partial convictions as a man may have, and yet remain full of pride, enmity, and rebellion.

John MacArthur, who wrote his seminary dissertation on Judas, tells us (emphases in bold in the original, purple highlights mine):

No man could be more evil than Judas Iscariot. Only eleven other men in all of history have had the intimate, personal relationship he had with the incarnate Son of God, No man has ever been more exposed to God’s perfect truth, both in precept and example. No man has been more exposed firsthand to God’s love, compassion, power, kindness, forgiveness, and grace. No man has had more evidence of Jesus’ divinity or more firsthand knowledge of the way of salvation. Yet in all of those three indescribably blessed years with Jesus, Judas did not take so much as the first step of faith.

In a way that defies comprehension, Judas persistently resisted and rejected God’s truth, God’s grace, and even God’s own Son. Also in a way that defies understanding, he managed to completely conceal his wicked rebellion from everyone but Jesus. His hypocrisy was so complete and deceptive that even when Jesus predicted that one of the disciples would betray Him, Judas was not suspected.

Judas was so totally trapped in the darkness and corruption of sin that he became a willing instrument of Satan. Because this false disciple had totally renounced Christ, “Satan entered into Judas who was called Iscariot” (Luke 22:3), and it was then a simple matter to persuade him to betray Jesus (John 13:2). Judas’s heart was so utterly hardened to the things of God that long before he consciously considered betraying Him, Jesus called him a devil (John 6:70).

Even so, Judas could not escape the divinely designed signal of guilt that reminds men of their sin and warns them of its consequences. Just as pain is an intrinsic and automatic warning of physical danger, guilt is an intrinsic and automatic warning of spiritual danger. It was not that Judas suddenly became afraid of God, else he would have turned in desperation to the One he knew could forgive him. Nor was he afraid of men. Although he was now discarded and despised by the Jewish leaders, they had no reason to harm him. It was rather that Judas suddenly realized the horrible wrongness of what he had done. An innate awareness of right and wrong is divinely built into every human being and cannot be totally erased, no matter how deep a person may fall into depravity or how consciously and rebelliously he may turn against God. This is intensified by the convicting pressure of the Spirit of God.

Judas’s remorse was not repentance of sin, as the King James version suggests. Matthew did not use metanoeo, which means a genuine change of mind and will, but metamelomai, which merely connotes regret or sorrow. He did not experience spiritual penitence but only emotional remorse. Although he would not repent of his sin, he could not escape the reality of his guilt. Genuine sorrow for sin (metamelomai) can be prompted by God in order to produce repentance (metanoeo), as Paul declares in 2 Corinthians 7:10. But Judas’s remorse was not prompted by God to lead to repentance but only to guilt and despair.

Because he was a kind of witness against Jesus, perhaps Judas thought that by admitting the wickedness of what he had done he would be punished as a false witness, as Deuteronomy 19:16–19 prescribed. Under that provision, he would have been crucified himself, suffering the penalty imposed on the one he caused to be falsely convicted. Instead of looking to Jesus’ for forgiveness and trusting in His atoning death, Judas’s perverted mind may have led him to believe that by dying he somehow could atone for his own sin.

Proof that Judas’s sorrow was ungodly and selfish is seen in the fact that he made no effort to defend or rescue Jesus. He had no desire to vindicate or save Jesus but only to salve his own conscience, which he attempted to do by returning the thirty pieces of silver to the chief priests and elders.

Heretics masquerading as Christians can write as much revisionist baloney as they like and make notionally new and revealing documentaries about Judas. They are wrong. Enough said.

Around the time that Jesus cleansed the temple during His last Passover week, He cursed a fig tree that was not bearing fruit.

Matthew and Mark record this slightly differently.

Matthew’s account is in Chapter 21. The fig tree episode is placed after the cleansing of the temple.

Mark’s account is in Chapter 11, where it bookends the cleansing of the temple (verses 12-14 and 20-25).

It is interesting that neither account of Jesus cursing the fig tree is in the three-year Lectionary for public worship. That said, Mark 11:20-25 — The Lesson from the Withered Fig Tree — is included.

I wrote about Matthew 21:18-22 in March 2016. This is about more than a hungry Jesus being unable to find and eat a fig:

This is an allegory for the curse to come to the Jews for their unbelief and hard hearts. Remember that the Romans destroyed the temple in 70 AD. No replacement was ever built.

The fig tree with leaves and no fruit symbolises the Jewish people of His day. The hierarchy were hypocrites, with one set of rules for themselves and an onerous one for ordinary Jews. The religious leaders felt that Jesus threatened their prestige and power. Instead of seeing Him as their long-awaited Messiah, foretold in so many places in Scripture, they plotted to kill Him. They looked religious — just as the fig tree looked fruitful, covered in leaves as it was. However, just as the leaders were devoid of faith and dead in sin, so the fig tree was devoid of fruit. Under the principles of divine judgement, both would have to go.

The ordinary people were no better. How many thousands followed Him to be amazed? How many followed Him and came to believe He was their Saviour? Very few.

This allegory also relates to Christians who look pious outwardly but have empty hearts with no faith. Works won’t make up for a lack of faith. True fruits of faith come spontaneously (emphases mine):

Fruit is a spontaneous product of real faith. It’s checking in on a sickly neighbour not because you think you ought to, but because you want to. It’s helping other people because you personally feel the urge to do so. Fruit is praying as if you were talking to a friend several times a day, whether asking for divine grace and assistance or giving thanks for blessings received.

My post on Matthew has good quotes from John MacArthur on those verses, including this one:

some of you are not seeing God work in your life simply because there’s no persistence in your prayer. There’s no continuance in your prayer. There’s no strengthening. You don’t get an answer so you quit. And it’s not mustard seed, it’s something else. Mustard seeds start small, gets big.

I wrote about Mark 11:12-14 in 2012. The themes explored in that post relate to true worship and a nation’s health. It dovetails nicely with yesterday’s post, ‘Monday of Holy Week: the righteous anger of Jesus towards the money changers’. In 2012, I wrote:

It is time for more of us to return to the Bible, to prayer, to faith. We can see that our apostasy — again, generally speaking — is spreading to our nations and governments, allowing evil to gain a foothold. What did Jesus and the authors of the Epistles say? Repent, repent, repent. All is not lost, however, we must mend our ways starting today.

A corrupt Church means a corrupt nation.

Yes, Christ’s bride the Church will ultimately prevail, but it is time to reread Revelation 2 and 3, namely, His letters to the seven churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.

It’s odd, isn’t it, that not one of those letters is in the Lectionary. Not a single one.

John MacArthur’s sermon on those verses has this:

The direct application of the curse is to the temple, but it expands to the temple leadership and the temple participants and thus to the nation and becomes very personal…very personal. Paul says they had a zeal for God but not according to knowledge. They made a fatal flaw. They didn’t worship idols, that wasn’t what they did, that’s what caused the destruction of the first temple. And an idol caused the destruction of the second temple. The destruction of this temple is not about idols, it’s about thinking you can establish your own righteousness, Romans 10 …

He went to the temple at the beginning. He went to the temple at the end. And He confronted the corruption of Israel’s religion all three years in between. When the temple is corrupt, it’s because the leaders are corrupt. When the leaders are corrupt, the people are corrupt. When the people are corrupt, the nation is corrupt. If it’s bad in the temple, it’s bad everywhere. And I say to you in a general sense, the measure of any society is its worship. You cannot judge a people by their economic status. You cannot judge a nation by its economics. God doesn’t. You can’t judge a nation by its social equity. You can’t judge a nation by its concern for protection of people from harm. That’s superficial. You judge a nation by its worship. That’s how God judges. And it’s worship that determines eternal destiny.

The Lord always goes to the temple, to the heart of worship … Judgment always begins with the house of God.

Holy Week is the ideal time, in light of these historical events, for us to take stock of our personal spiritual situation. Are we Christians for appearance’s sake, in public but not in private? Or are we truly on the road to sanctification, becoming ever closer to Jesus and God the Father in our daily journey?

John MacArthur says that the triumphal entry of Jesus into Jerusalem, which we commemorate on Palm Sunday, actually took place on a Monday, which means that His cleansing of the temple took place on a Tuesday.

As I’d like to look at another event that happened 24 hours later, let us look at the righteous anger of Jesus towards the money changers today.

I wrote about Matthew 21:12-13 in 2009, discussing the reason for and the nature of Jesus’s anger:

Jesus and the money changers

John MacArthur has more on this scene, which created quite a stir, since the temple was teeming with people attempting to buy a proper animal for ritual sacrifice. In reality, these money changers — and those selling sacrificial animals — were running an organised racket.

Excerpts follow from MacArthur’s ‘Purging the Perverted Temple’, which examines Matthew 21:12-17:

12 And Jesus entered the temple[b] and drove out all who sold and bought in the temple, and he overturned the tables of the money-changers and the seats of those who sold pigeons. 13 He said to them, “It is written, ‘My house shall be called a house of prayer,’ but you make it a den of robbers.”

14 And the blind and the lame came to him in the temple, and he healed them. 15 But when the chief priests and the scribes saw the wonderful things that he did, and the children crying out in the temple, “Hosanna to the Son of David!” they were indignant, 16 and they said to him, “Do you hear what these are saying?” And Jesus said to them, “Yes; have you never read,

“‘Out of the mouth of infants and nursing babies
    you have prepared praise’?”

17 And leaving them, he went out of the city to Bethany and lodged there.

Emphases mine below.

Now as we approach verses 12 to 17, which is the temple encounter, I want us to look at it from a very special perspective. I want us to see it as the presentation of Jesus’ Messianic credentials. I believe what He does is give the populous of Jerusalem and most specifically the chief priests and scribes a very clear testimony as to the nature of His Kingliness and the nature of His Kingdom. He makes a statement here that could never be misunderstood.

Now remember that from the first demonstration that really ever happened around Jesus in Galilee … He revealed His great power, His miracle ability. The people had tried to take Him and make Him a king by force so that He would overthrow Rome and provide all that they needed socially and economically and militarily and so forth. And all through His ministry, He had resisted those attempts. Whenever they tried to make Him a king, He resisted that. And on Monday, as we saw last time, in a great statement about the nature of His kingship, He had ridden into the city for His coronation on the foal of a donkey, sitting on a used robe thrown over that donkey by one of the disciples while people threw tree branches and old clothes in His path. He was weaponless and His retinue was a group of common nobodies. And He was saying, in effect, the nature of My Kingdom is not as the kingdoms of this world. You see no pomp and glory, you see no earthly majesty, you see no military might. But still in their hearts, they hoped that He would do that, that He would overthrow the Roman yoke, that He would break the bands of the Roman oppressor, that He would free them to the nobility they themselves believed as Jews that they should have, the nobility that comes only to free people.

And just to be sure that they haven’t missed His message, He enters into the temple and demonstrates to them again the nature of His kingliness and the nature of His Kingdom. And it is a far broader, a far greater demonstration even then was His lowly inauguration.

Now I want you to look at these verses and mark the kingly credentials of Christ. First of all, He showed He was on a divine mission…He showed He was on a divine mission. And that is simply pointed out in the first statement of verse 12, “And Jesus went into the temple of God.”

Now, there are some manuscripts that eliminate “of God,” some good manuscripts that eliminate it. There are some other good manuscripts that include it. It’s one of the more difficult textual issues to try to resolve …

He went to God’s temple. Now this to say that He was on a divine mission. I mean, that was His turf, you understand that? I mean, if He had done what the people wanted Him to do, He would have gone to Fort Antonius because Fort Antonius because Fort Antonius housed the Roman army, the Roman garrison. Or He would have gone to the abode of Pilate and He would have started the military coup. He would have overthrown Pilate and all of his retinue or He would have eliminated the Roman army and liberated the land and the people. But He didn’t go there. He didn’t go there at all, He went to the temple of God. That was where He wanted to be.

You see, the temple is the issue, not Rome

And this ought to be abundantly clear to any student of the New Testament because when Jesus came the first time to Jerusalem, this is exactly where He went also. And if you go back to John chapter 2 and notice verses 13 to 17, you will find there how He began His ministry at a Passover. And the Jews’ Passover was at hand. Jesus went to Jerusalem, found in the temple those that sold oxen and sheep and doves and the changers of money sitting. And when He made a whip of small cords, He drove them all out of the temple and the sheep and the oxen and poured out the changers money and overthrew the tables and said to them that sold doves, “Take these things from here, make not My Father’s house a house of merchandise.”

So, when He started His ministry, He started it at the temple and when He ends it, He ends it at the temple. Now I submit to you that He’s seen a lot of things in the years intervening. He has seen social injustice. He has seen economic inequities. He has seen oppression by the Romans. He has seen deprivation. He has seen the poor suffering abuse. He has seen lot of things. But His mission never changes. His whole ministry here is given very clear perspective. He was concerned with how people worshiped, with how people worshiped. He was concerned with their relationship to God, not their relationship to earthly kingdoms. It wasn’t so important to Him how it was with men and men as it was with men and God, you understand that? And so by going to the temple as the first official act after His inauguration, He is identifying for us clearly the turf, or the territory of His mission.

Peter picked it up from the Lord and said it this way in 1 Peter 4:17, “Judgment must begin at the house of God.” It begins at the house of God. As long as things were wrong in the house of God, they would be wrong in the nation. You see, the measure of any society is the relation it has to God. Worship is the issue. Read Romans 1, worship is always the issue. The problem with society is not that it has bad laws, the problem with society is not that it has human inequities. The problem with society is that it has abandoned God. And some would accuse us of being indifferent to the national political issues, indifferent to the social issues and the social scene, that is not true. We are not indifferent to those things but we know what Jesus knew and what Peter reiterated, that judgment must begin at the house of God …

Therefore, when Christians — Americans, in particular — advocate prayer for their own country, they are saying, ‘Look, we need to get right with God and national blessings will follow’. It is not necessarily a matter of saying, ‘My country has a certain divine exceptionalism about it’, it is more a case of social and political structures improving once more people improve their relationship with God through His Son Jesus Christ.

MacArthur describes the temple layout, which is in a series of courts — courtyards — each of which served a particular purpose. The money changers and the sellers of sacrificial elements were in the Court of the Gentiles:

And you paid dearly for those concessions because here’s how the system worked. Every offering had to be approved by the priests, right? When you finally got into the Court of the Israelites and you brought what you were going to give, it had to be approved. And maybe they had approving stations even before you got that far in. But the priests had to say your sacrifice is okay, and the odds were that if you bought it outside the temple, it was not going to be approved. If you had raised a lamb way out where you lived and brought that little lamb in to be offered, they’d say that lamb is not acceptable, you must have a lamb purchased in the Court of the Gentiles. Go see So-and-so. And so you’d go to buy a lamb from him, only according to Edersheim, the great Jewish historian, you would pay ten times the value of that lamb. So you were extorted, you were fleeced to reverse the picture a little. You were taken by robbers.

Poor people, according to Levitical law, didn’t have to bring a lamb because they couldn’t afford lamb, so they were allowed to have a dove or a pigeon in the place of a lamb. And most historians feel that in today’s currency, a couple of birds might be worth a nickel or a dime. But you would have paid four or five dollars for them there. And if you wanted to exchange your money because you had to have exactly a half shekel so you had to have the right change, and if you came from a foreign country with foreign currency and it had to be changed, you would pay twenty-five percent fee just to make small change.

And so, you can see that they would pay dearly for concessions inside the temple, right? Because they would work along with the priests to extort the people, to cheat the people. All this in the name of religion, if you can imagine. All this in the name of religion.

But this is Jesus’ turf because this is the house of God. And it has been turned into a cave for robbers. And so He comes and sees this horrifying but familiar scene. And it says to us something so important, it says that Christ came first of all to deal with men on a spiritual level, you understand that? That’s the point. He came to throw out corrupt worship and to bring in true worship. He is on a divine mission.

Second point, He has divine authority. He has divine authority. If we can’t see that He’s the Messiah because of His mission, boy, we ought to see that He’s the Messiah because of His authority. Now listen, the most powerful thing going on in that country was the temple … if you walked passed the Gate Beautiful, for example, and you were a Gentile, the Romans had given them the right to kill you. They had plenty of power. They had great authority within the walls of that temple precinct area.

the last thing that could have happened to themselves would have been to be made shameful in the eyes of the population of the city by some Galilean would-be Messiah, but that’s exactly what happened. Against all of what you would think would happen, it happened. It simply says, “He cast out all them that sold and bought,” just threw them all out. Not only the sellers but the buyers, too. He just threw everybody out of there that was involved in that enterprise. And the leaders, they couldn’t stop Him. There was no way

And then Mark adds a wonderful note. He says in Mark 11:16 that He wouldn’t allow anybody to carry any vessel through the temple … And they apparently were using the temple area just like a thoroughfare, a street like any other public street and He just stopped that immediately. And nobody carried anything through there.

It may also imply that nobody carried anything out of there. That they had to get thrown out and left all their debris there. Now if you can get all those people to split and run and leave their stuff behind, they’re scared. Now this is the same Jesus riding on the colt, the foal of an ass, meek and lowly and humble.

He came meek and lowly. He came as one who was to die in humility. But at the same time, He also gave a glorious demonstration of the reason for which He came and that is to change men from false worshipers to true worshipers. And so He went to the temple. He never used the same power He had to overthrow Rome, the only thing He wanted to do was clean up their corrupt worship. What power. I just wish I could have been there to see it. He kicked over everything, created chaos and they fled.

You say, “Well, why didn’t they stop Him?” Why didn’t they stop Him? They couldn’t…they couldn’t. I mean, they were pressed, the chief priests. They were really pressed because the crowd was hailing Him as the Messiah, for one thing. Secondly, the people hated the b[a]za[ar]s of Annas. By the way, they themselves started an insurrection that put them out of business, even before 70 A.D. when the temple was destroyed. So the people were with Him …

There’s a third credential that I want you to see in verse 13. He not only showed He was on a divine mission and demonstrated divine authority, but He revealed a commitment to divine Scripture. He revealed a commitment to divine Scripture. See, He vindicates what He does by this in verse 13. “He said unto them, It is written.” And then He quotes Isaiah 56:7, “My house shall be called the house of prayer.” And Isaiah adds and Mark also includes, “Of all nations.” Matthew leaves it out because his audience is primarily Jewish.

But the Lord says I vindicate what I do because I am doing something consistent with the Word of God. Oh, that’s so great. As Messiah He was always hooked to the Word of God. In John He says, “I never do anything that the Father doesn’t show Me to do. I never do anything that the Father doesn’t tell Me to do.” Everything He ever did was consistent with the Word of God. He vindicates His anger by basing it on Scripture. He says, Isaiah said it, God said through him, “My house shall be called the house of prayer.” See, the temple was to be a place of prayer. It was to be a quiet place, a place of worship, a place of devotion, a place of meditation, a place of contemplation, a place of confession, a place of prayer, a place of praise, a place where people went to commune with God, to seek God, to open their hearts to God, not to be a business, not a stockyard, not a crooked bank, not a thoroughfare for people carrying on their worldly business …

There’s a fourth thing I want you to see. He not only shows His divine mission, His divine authority, and His commitment to the divine Word, but we see Him as the Messiah because of His divine compassion. As I said, for a moment, the place was clean. And in that moment verse 14 comes to beautifully to us, “And the blind and the lame came to Him in the temple and He healed them.” He’s still there. He’s standing there in the midst of all the debris and it’s clean for a moment. And here come the blind and the lame who always hung around the temple anyway because that’s where God was and that’s where the people were and they needed to beg from the people and they needed to beg from God so that was the best place to be. And they, no doubt, filled the Court of the Gentiles, begging God and men for help. And when Jesus did that, you would have thought that they would have also gotten out of there one way or another. I mean, if the fury of Jesus was enough to dispense all the able bodied people, I mean, if they ran for their lives under His authority, we would think that these people would be cowering in some dark corner…scared to death. But not so, because ever and always in Jesus Christ is the perfect exhibited balance of holy vengeance and compassion.

And so, those who were guilty see His anger and those who are true seekers see His compassion. It’s marvelous. And He stands in the temple and they come to Him. I love that. I love that. You see, if you want to see the compassion of God in Christ, you see it in His healing ministry …

And then another mark of divine credential, if you will. We see His divine mission, His divine authority, His commitment to the divine Word, divine compassion and also His divine power…and we can’t ignore that. Verse 14 says that He healed them. I mean, that is a display of divine power. He just healed them all, the blind, the lame and they’re probably only representative of the deaf and the dumb and whoever else was ill and begging. And He healed them in front of everybody that was left. And everybody else would have known very soon when they started running around town saying, “Hey, it’s us, only now we see and hear and speak and walk.” And even the chief priests in verse 15 saw the wonderful things that He did.

The chief priests were livid. They cared only for themselves, not the notional little people. They became angrier when the children sang His praises.

And Jesus says, “Have you heard this, Out of the mouth of babes and sucklings,” two Hebrew words used in Psalm 8:2 to refer to infants under the age of three because Hebrew mothers suckled their babies until they were about three, “Out of the mouths of babes and sucklings, Thou has perfected praise.”

Jesus then took His leave and returned to Bethany for the night.

In conclusion, MacArthur warns that we cannot be lukewarm about Jesus Christ:

You either embrace the Lord Jesus Christ as Savior or you refuse Him. You either stand with, as it were, in the symbolic sense the children singing His praises, or the religious leaders whom He leaves and to whom He has nothing more to say.

Anyone in any doubt would do well to make the most of recalling the biblical events surrounding Holy Week in preparation for Easter, the greatest feast in the Church year. Pray and study the Gospels.

We now start the holiest week in the Church calendar, the days between Palm Sunday and Easter.

Lazarus Saturday

The Saturday before Palm Sunday is known by the Eastern Orthodox Church and Eastern Catholic Churches (Byzantine Rite) as Lazarus Saturday, recalling Jesus’s last healing miracle when he raised his friend from the dead (John 11:1-45, ESV). Read more about the story and the traditions behind it:

Holy Week begins tomorrow – today is Lazarus Saturday

Our Church of England parish had John 11:1-45 as last Sunday’s Gospel reading (April 2, 2017). Our priest’s sermon centred around God directing events in His own time, not ours. Jesus’s timed his response to Lazarus’s death in obedience to His Father.

Lazarus was Martha and Mary’s brother. The three, who lived in Bethany, were good friends of Jesus. When Lazarus fell ill, Martha and Mary sent word to Him:

But when Jesus heard it he said, “This illness does not lead to death. It is for the glory of God, so that the Son of God may be glorified through it.”

Now Jesus loved Martha and her sister and Lazarus. So, when he heard that Lazarus[a] was ill, he stayed two days longer in the place where he was.

Then, He told the disciples that Lazarus had fallen asleep and He would go to awaken him. The disciples thought that He spoke of normal sleeping:

14 Then Jesus told them plainly, “Lazarus has died, 15 and for your sake I am glad that I was not there, so that you may believe. But let us go to him.”

When they reached the outskirts of Bethany, two miles from Jerusalem, they discovered that Lazarus had been buried for four days. Mary was in the house, as many people were paying their respects. Martha left to greet Jesus, and showed that she understood Jesus and His Father, although she was not expecting what was to come (emphases mine):

21 Martha said to Jesus, “Lord, if you had been here, my brother would not have died. 22 But even now I know that whatever you ask from God, God will give you.”

What followed is one of the most beautiful exchanges in the New Testament:

23 Jesus said to her, “Your brother will rise again.” 24 Martha said to him, “I know that he will rise again in the resurrection on the last day.” 25 Jesus said to her, “I am the resurrection and the life.[d] Whoever believes in me, though he die, yet shall he live, 26 and everyone who lives and believes in me shall never die. Do you believe this?” 27 She said to him, “Yes, Lord; I believe that you are the Christ, the Son of God, who is coming into the world.”

Martha went home to fetch Mary, saying that the Teacher wanted to see her. Of course, the mourners also followed. Note the varied reactions:

32 Now when Mary came to where Jesus was and saw him, she fell at his feet, saying to him, “Lord, if you had been here, my brother would not have died.” 33 When Jesus saw her weeping, and the Jews who had come with her also weeping, he was deeply moved[e] in his spirit and greatly troubled. 34 And he said, “Where have you laid him?” They said to him, “Lord, come and see.” 35 Jesus wept. 36 So the Jews said, “See how he loved him!” 37 But some of them said, “Could not he who opened the eyes of the blind man also have kept this man from dying?”

They walked to the tomb. The King James Version of verse 39 is more striking than any other:

39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto Him, Lord, by this time he stinketh: for he hath been dead four days.

Returning to the ESV for the rest of the story:

40 Jesus said to her, “Did I not tell you that if you believed you would see the glory of God?”

It is important to note that God wanted Jesus to raise Lazarus from the dead in front of others, not just Martha and Mary, who already believed in Him. Observe that the first thing Jesus did was to thank His Father for giving Him this opportunity to foreshadow His own Resurrection:

41 So they took away the stone. And Jesus lifted up his eyes and said, Father, I thank you that you have heard me. 42 I knew that you always hear me, but I said this on account of the people standing around, that they may believe that you sent me.” 43 When he had said these things, he cried out with a loud voice, “Lazarus, come out.” 44 The man who had died came out, his hands and feet bound with linen strips, and his face wrapped with a cloth. Jesus said to them, “Unbind him, and let him go.”

45 Many of the Jews therefore, who had come with Mary and had seen what he did, believed in him,

However, others went to report the resurrection to the Pharisees. Our Lord’s raising Lazarus from the dead was the final straw. Look at their thought process:

47 So the chief priests and the Pharisees gathered the council and said, “What are we to do? For this man performs many signs. 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”

Caiaphas, the high priest, responded saying that it was better that one man die rather than a whole nation perish. John points out:

51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad.

John MacArthur says that this was not a holy prophecy, yet God put the words into Caiaphas’s mouth:

He said what he said.  It just so happened that God ordered every word and gave it a completely different meaning, but every word was correct.  This is a backdoor into understanding verbal inspiration, verbal inspiration …

Do you know what this man did, this autocratic, self-exalting, dictatorial, brutal, sly, corrupt man?  He gave a clear statement on the substitutionary atoning sacrifice of Jesus Christ.  He talks about substitutionary atonement.  He has no idea what he’s saying.  Not surprising … He meant one thing, but God meant something different.

Consequently:

53 So from that day on they made plans to put him to death.

Jesus knew what was coming, so He and the disciples left Bethany for Ephraim — Ephron — away from the crowds.

MacArthur says that Lazarus was probably raised from the dead on the Wednesday preceding Jesus’s triumphal entry into Jerusalem, which we know as Palm Sunday.

Palm Sunday

By the time Jesus was ready to enter Jerusalem the next day, news of His raising Lazarus back to life had spread like wildfire.

The Jews were headed for Jerusalem for purification rituals prior to Passover. They wondered if He would show up or remain in hiding.

John 12 tells the story of our Lord’s triumphal entry into Jerusalem:

12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 13 So they took branches of palm trees and went out to meet him, crying out, “Hosanna! Blessed is he who comes in the name of the Lord, even the King of Israel!”

 palm-sunday-donkey-landysadventures_com.jpgJesus fulfilled a prophecy from Zechariah (Zechariah 9:9), which John calls our attention to:

15 “Fear not, daughter of Zion;
behold, your king is coming,
sitting on a donkey’s colt!

When I last heard a sermon on the donkey in my Anglican parish several years ago, the priest mentioned no prophecy being fulfilled. Yet, that is highly important to this event. John tells us:

16 His disciples did not understand these things at first, but when Jesus was glorified, then they remembered that these things had been written about him and had been done to him.

John has the crowds — and the Pharisees’ — reaction:

17 The crowd that had been with him when he called Lazarus out of the tomb and raised him from the dead continued to bear witness. 18 The reason why the crowd went to meet him was that they heard he had done this sign. 19 So the Pharisees said to one another, “You see that you are gaining nothing. Look, the world has gone after him.”

Of course, John was not the only Gospel writer to document this event. Luke 19:28-40 tells us more about the donkey, as do Matthew 21:1-12 and Mark 11:1-11. In 2011, I wrote:

Palm Sunday: Why a donkey?

Then there is the controversy over whether people laid cloaks (Luke’s version) or palms (John’s) before Jesus. Matthew’s and Mark’s say that they had both. However, I read a post several years ago wherein a layman wrote that palms were unbiblical, which is why I made the above highlight in purple.

Another post from 2011 explains why people used palms historically and on that particular day:

Palm Sunday: Why palms?

palms-mexconnectcom.jpgOn that subject, it seems these days that most palms have already been made into crosses. However, if you are fortunate enough to receive plain palm fronds, this post tells you how you can preserve them the rest of the year:

If this is the first time you have received palms

Two other posts describe the human frailty and sinfulness on display in the days ahead. The crowds were fickle, the religious hierarchy devilish:

The greatest reality story of all time begins on Palm Sunday

Palm Sunday and the Jesus watchers

Our Lord knew that only too well.

Lent begins on March 1, 2017.

As Christians, we have the freedom to choose whether to observe this season of penitence in preparation for Easter.

Below are a few of my past posts on Lent.

Until the Reformation, Lenten spiritual disciplines were widely observed:

St Athanasius and the Lenten practices of the early Church

Lent in the early Church — not a pagan practice

These included fasting, which has changed considerably over the past 50 years. Fasting is biblical as long as we accompany it with regular prayer:

Ash Wednesday reflections

On publicised fasting and charity

If you can — fast

Gosh, the rules on Lenten ‘fasting’ really have changed

Here are a few reflections on and ideas for Lent to make it a spiritually-enriched 40 days:

Lent, denominational differences and freedom in Christ

Lutheran reflections for Lent

Caution on Lenten devotions

Why not read the Bible this Lent?

Bible study plan suggestions

The point of Lent is to bring us closer to Jesus and God the Father. Ideally, we should want to continue these devotions afterwards, as part of sanctification.

If we are making other people miserable in the process, then we need to take a step back and correct ourselves or try something different.

Have a grace-filled, prayerful Lent.

On Monday, English home cook, author and former food journalist Mary Berry — star of The Great British Bake-Off and her own television shows (BBC) — introduced the British public to the traditions behind Good Friday and Easter foods.

The first of two episodes of Mary Berry’s Easter Feast on BBC2 saw her explore traditions in England, Jamaica, Russia and Poland. I highly recommend it. Below is a synopsis of the first programme with additional information from other sources.

Berry, an Anglican, told us that she is a regular churchgoer. She said she goes to Sunday services because ‘it is important to give thanks’. Easter is her favourite religious feast. (Finally, there’s someone who loves Easter as much as I do.)

Easter is the Church’s greatest feast. It has always been celebrated, from the earliest days after Christ’s death and resurrection. Christmas celebrations did not come about until much later.

Hot cross buns

Berry went to St Albans Cathedral to find out more about hot cross buns.

The cathedral’s historian explained that, in England, the precursor of this bun was the Alban bun. In 1361, Brother Thomas Rocliffe, a monk at St Albans Abbey, made highly spiced buns which the monks gave to the poor who appeared at the refectory door on Good Friday. The historian added that Brother Thomas was likely making peace with the locals who resented the Church. Monasteries at that time held an enormous amount of power.

St Albans Cathedral website tells us that their hot cross buns are still made locally — at Redbournbury Mill, which the abbey once owned. Anyone interested can find them the old fashioned way, by going to the Abbot’s Kitchen. They are available throughout Lent to Easter Monday.

The historian gave an Alban bun to Berry, who said it was much spicier than conventional hot cross buns. There is also no pastry or paste cross on the Alban bun, rather one which is formed with a knife before baking.

Although Berry and the historian did not discuss the significance of the bun’s ingredients, the spices symbolise those used to embalm Jesus after His crucifixion. I cannot find anything about the meaning of the dried fruit in them, but years ago, I read that it represents the gentle character of Jesus. I have also read that the fruit pieces suggest the drops of blood He shed for us.

For centuries, people ate hot cross buns only on Good Friday in contemplation of the Crucifixion. These days, sadly, they are available nearly all year round.

During the Reformation, England’s Protestants — and, later, Puritans — condemned the eating of hot cross buns as Catholic superstition. During Elizabethan times, one could only purchase them in London on Good Friday, Christmas or for burials.

Historians point out that fruit breads with a cross existed in ancient Greece. The cross made it easier to divide the bread into four pieces.

A number of superstitions about hot cross buns abound. As for them not going stale, I can assure you that they must be eaten within 12 to 18 hours. They get hard as a rock after that. And, yes, they also go mouldy.

Mary Berry makes hot cross buns for her family during Lent. The BBC has made her recipe available.

Jamaican bun

Berry spent time with Bettina, who is originally from Jamaica and belongs to a Baptist church in Nottingham.

Bettina makes Jamaican buns for the ladies at her church during Lent. They are actually large cakes, served in thin slices, often with Jamaican cheese. The buns are also very dark, because they have stout in them. This recipe looks like the one Bettina uses.

Escoveitch fish

Bettina also made a standard Good Friday dish of escoveitch (ceviche) fish for Berry to try. After marinating in a ceviche manner, Bettina pan fried the fish, basting it regularly. It looked delicious.

She served it with peppers, chocho and chilis. This recipe is like Bettina’s.

Bettina explained that marinating fish in vinegar dates back to the Moors, who introduced it to Spain. The Spanish, in turn, took the technique with them to the New World.

Russian devilled eggs and pascha

Berry met with a Russian Orthodox home cook and a priest, who explained how their Church observes Lent.

Father Peter explained that church members continue to follow the centuries-old vegetarian Lent, which starts two weeks earlier than the Catholic and Protestant one. They do not consume any food at all on Good Friday. Lenten fasting does not end until the Easter Vigil service ends, which is sometime between 3:00 and 3:30 a.m. Afterwards, everyone — including children — enjoys a feast.

Holy Thursday, which the Orthodox call ‘Clean Thursday’, is a busy, yet contemplative day, Father Peter said. It is the traditional spring cleaning day and it is also when the Easter cake, pascha, is made. Pascha is the word for Easter.

Pascha is a cheesecake with dried fruit. It is put into a pyramid mould with a Russian Orthodox cross on one side and ‘XB’ (‘Christ is risen’) on the other.

Another Russian Easter favourite is the devilled egg. A home cook made this for Berry. It involves peeled hard boiled eggs which are left to steep in beet juice. The programme did not mention this, but the red juice symbolises Christ’s blood. After several hours, the eggs are cut in half, the yolks devilled and piped back into the egg white centres. Caviar is a favourite topping.

Babka

Berry went to meet a Polish family in Cambridgeshire. They explained the importance of getting their Easter food blessed at church on Holy Saturday. I wrote about that in 2010.

In addition to coloured eggs, onto which the children were busy etching designs, olives are also an important Easter food for the Poles, probably because of their egg-like shape. Both symbolise life.

The husband made Berry a babka, the traditional Easter cake, which takes three days to make properly. Most of that time involves the rise of the enriched dough, similar to a brioche. He used a babka mould, similar to a kugelhopf mould, and added a chocolate insert. You could use a bundt cake mould.

Those who do not care for chocolate can add dried fruit instead.

A number of babka recipes exist, however, I have not been able to find the one this man used, which is the traditional one. He used his mother’s and, watching him make it, that’s definitely the original. Beware of ‘quick’ or ‘easy’ babka recipes. If anyone can point to one, please share the recipe or a link by commenting below. Many thanks!

Incidentally, he explained that ‘babka’ is also a complimentary word for a woman and a gracious name for a grandmother.

I’ll watch next week’s show and let you know what else Mary Berry discovers in the world of Easter food traditions.

christogram-stained-glassFebruary 10 is Ash Wednesday, the beginning of Lent.

What does this season mean? What does it involve? How do we use this season to prepare for Easter, the greatest feast in the Church?

Lutheran pastors show the way, with explanations about Lent in the early Church, including ashes and fasting:

Ash Wednesday reflections

Ash Wednesday: ‘No, that wasn’t dirt on my forehead’

St Athanasius and the Lenten practices of the early Church

Lent in the early Church — not a pagan practice

The last post about Lent not being a pagan practice refutes what an aberrant 19th century Free Church of Scotland minister Alexander Hislop wrote in his book The Two Babylons.

With regard to prayer and contemplation, I can highly recommend the Revd Joshua Scheer’s which you can follow every day:

Lutheran reflections for Lent

An Anglican pastor’s wife, Anne Kennedy, shared her thoughts on why Lent is an excellent time for addressing one’s spiritual state:

Thoughts as we enter Lent 2014

The Reformed and the Evangelicals are right to say that Christians should not feel obliged to treat Lent differently than any other time of the year. That means we should always be contemplating the state of our souls and repentance — turning away — from sin. In any event, we have the freedom in Christ to choose whether to observe Lent with special spiritual disciplines. See ‘Lent a source of Protestant contention’ in the next post where a lively written discussion takes place between a Reformed pastor-professor and Lutheran laymen:

Lent, denominational differences and freedom in Christ

Lent is an ideal time to begin reading the Bible, always profitable to body and soul:

Why not read the Bible this Lent?

Bible study plan suggestions

Some will ask, ‘What is the point when we only revert to our old ways afterwards?’

After 40 days, a new behaviour or spiritual discipline — more prayer! — should be part of us, enabling another step or two on the lifelong road to sanctification. We can then continue to build on that the rest of the year and when Lent rolls around next year, work on the next knotty and stubborn part of our sinfulness.

Lent is a great time to build layer and layer of sanctification, accomplished only with divine grace through our only Mediator and Advocate Christ Jesus.

CranachWeimarAltarCyberbrethren

Good Friday is the most sorrowful day in the Church calendar as we recall our Lord’s crucifixion for our sins.

The painting above is by the Renaissance artists Lucas Cranach the Elder and Lucas Cranach the Younger, father and son. Lucas Cranach the Younger finished the painting in 1555. It is the centre altar painting in St Peter and Paul (Lutheran) Church in Weimar, Germany.

This post explains the symbolism and significance of this painting to Good Friday. Please note that the link included no longer works.

Martin Luther tells us how to contemplate Christ’s sufferings:

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the false views

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the true views

Martin Luther’s ‘How to Contemplate Christ’s Sufferings’: the comfort

The following posts also help us to better understand and reflect on what happened on this day:

The greatest reality show ends with a popular vote

Barabbas: an inspiration for liberation theology?

Reflections on the Crucifixion

Good Friday: in whom can we trust? (John 18:12-27)

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