(Gospel of John 13:18 - 13:38)
"I do not speak to all of you; I know the ones I have chosen. This is a fulfillment of the scripture that says, 'He with whom I have shared my food will turn against me.' I tell you this in advance, so that when it happens you will believe that I am the One. I tell you truly that whoever receives someone I have sent receives me, as anyone who receives me, receives the one who sent me."
Jesus then become deeply perturbed. He announced, “Truly I must tell you -- one of you will betray me!"
The disciples looked querulously at each other, wondering which one of them he meant. One of them, the disciple Jesus loved most, was reclining at the table next to him. Simon-Peter motioned to him to ask Jesus who it was he was talking about. That disciple, leaning closely to Jesus, asked of him, "Master, who is it?"
"It is the one to whom I give this piece of bread after I have dipped into the bowl," Jesus replied. Jesus dipped the piece of bread into the bowl and gave it to --- Judas, the son of Simon Iscariot. As soon as Judas took the bread, Satan took possession of him. “Do quickly what you are to do." Jesus bid him. (None at the table knew what Jesus meant; some thought that since Judas was their treasurer, Jesus was instructing him to go out and buy food for the festival or make a donation to the poor.) After Judas had taken the piece of bread, he immediately departed into the night.
After he had left, Jesus said, "Now the Son of Man has been glorified and God has been glorified through him. Since God has received glory from his son, he will give glory to his son. ... Dear children, I will be with you only a little while longer. You will search for me, but I will tell you what I told the Judean people, 'Where I am going, you cannot come.' But I am giving you a new commandment: love one another. As I have loved you, so must you love one another. Your mutual love will show to the world that you are my disciples."
Simon-Peter asked him, "Master, where are you going?"
Jesus answered, "Where I am going, you will not now be able to follow, but will do so later on."
"But why can't I follow you now, Master?" he demanded. "I'm ready to give my life for you!"
"Will you really give your life for me?" Jesus asked. "I tell you truly that the cock will not crow this morn before you have denied even knowing me -- three times!"
Notes
1. Jesus has foreknowledge of the disciple who will betray him, yet there is no explanation why he persisted in tolerating the company of a disloyal disciple. Would such a one not hinder his efforts, undermine his teachings, and bring disgrace upon the loyal followers? Why does Jesus allow, if not abet the act of betrayal, if it is not in his interests? And if it is in his interests, why should the betrayer be vilified if he is actually acting in accordance to Jesus' will?
2. Upon taking the bread, Judas becomes possessed by Satan -- metaphorically or literally? If the latter, then this simply means that Judas had just then changed sides, defected to those oppose Jesus and has become an antagonist, which is what the word Satan or Shaitan means. When Judas takes the bread and leaves their company, he departs into the night, as one would expect since they are partaking of the evening meal. The night, the darkness, is probably mentioned as a symbolic reference. Judas is leaving the light of Jesus' company and his enlightened teachings to go into the spiritual darkness.
3. The best-loved disciple, the one sitting, or rather reclining (on one’s left side) next to Jesus at the table, who is availed upon by the disciple-leader Simon-Peter to ask Jesus who the betrayer is, is not here named, but is generally thought to be John, the presumed author of this gospel. Jesus tells him the betrayer is the one who will take the piece of bread Jesus has dipped into the bowl. (Bread would have been used in lieu of dinner utensils: a piece of bread would scoop up pieces of food like a spoon or fork and convey them to the mouth or be used as a sop to soak up a sauce. What was in the bowl was not mentioned and, apparently, not of any significance, symbolic or otherwise.) Obviously this remark had to be a confidential one, not heard by the other disciples, especially by Judas, who takes the bread, presumably eats it, and then leaves. The fact that Judas departs without explanation but on what seems to be a cue from Jesus suggests that the whole act of betrayal has been contrived by Jesus.
4. Jesus prophecies the denial of Peter, but it seems only a put down of that disciple's enthusiastic support of Jesus and the claim that he would willingly die for him.
5. Jesus makes clear he is leaving them to rejoin his Father in Heaven, but hints that at some future point the disciples will able to be with him there. One surmises that this would be after the resurrection of the dead and the Day of Judgment.
Friday, January 16, 2015
Jesus Washes the Feet of His Disciples
(Gospel of John 13:1 - 13:17)
Before the Passover celebration, Jesus was aware that the time was imminent when he should leave this world and return to his Father. He had loved his disciples during his time on earth and continued to love them until the end. (Even so, the Devil had already inspired Judas, the son of Simon Iscariot, to betray him.) Jesus knew that the Father had given him control of all things, that he had come from God, and that he would soon be returning to God. Therefore, during supper he got up from the table, took off his robe, and tied a towel around his waist. He poured some water into a basin and washed the feet of his disciples, drying them off with the towel that he had wrapped round himself.
When Jesus came to Simon-Peter, he was questioned by him, "Master, you’re going to wash my feet?"
Jesus replied, "You do not understand now the significance of what I am doing, but someday you will."
Peter protested, "You must never wash my feet!"
Jesus explained, "Unless I wash you, you cannot be a part of me."
"Well, then Master, don't just wash my feet, but wash my hands and face as well."
"A person who has already bathed has no need to wash anything but his feet to be clean. You, the disciples, are clean -- but not all of you are." (Jesus knew who was going to betray him and that was why he suggested that not all his disciples were clean.)
After washing their feet, Jesus put his robe back on and again sat down at the table. He asked the disciples, "Do you understand what I have done for you? You call me ‘rabbi' and ‘master,' and indeed you should, for I am such. But since I am your rabbi and master and have washed your feet, you should then wash each other's feet. I have set for you an example -- to do for others what I have done for you. I tell you truly, the servant is not greater than the master, nor the messenger greater than the one who has sent him. Now that you are aware of these things, you will be blessed if you do them.
Notes
1. At a time when men generally went barefooted or wore open sandals, washing the feet would have been a common hygienic practice and one with ritual significance. But an inferior washes the feet of a superior and not the other way around. Here, Jesus, who is, on every level, superior to his disciples, lowers himself to wash their feet. It is a symbolic gesture and also a signal expression of his feeling for them. Simon-Peter, the "rock," who is literal minded and somewhat hard headed, doesn't get it. The mutual washing of the feet that Jesus urges means he wished for the disciples to take care of one another after he has left them.
2. We have more reference to the upcoming betrayal of Jesus by Judas. When the text says that Judas had already been inspired by the Devil to commit the act of betrayal, the meaning is not clear. Is this a figure of speech ("the Devil made me do it" kind of thing) or is it meant that a specific entity known as the Devil has influenced or compelled Judas to betray Jesus? If the latter was the case, if the Devil really made him do it, would Judas be morally culpable?
Before the Passover celebration, Jesus was aware that the time was imminent when he should leave this world and return to his Father. He had loved his disciples during his time on earth and continued to love them until the end. (Even so, the Devil had already inspired Judas, the son of Simon Iscariot, to betray him.) Jesus knew that the Father had given him control of all things, that he had come from God, and that he would soon be returning to God. Therefore, during supper he got up from the table, took off his robe, and tied a towel around his waist. He poured some water into a basin and washed the feet of his disciples, drying them off with the towel that he had wrapped round himself.
When Jesus came to Simon-Peter, he was questioned by him, "Master, you’re going to wash my feet?"
Jesus replied, "You do not understand now the significance of what I am doing, but someday you will."
Peter protested, "You must never wash my feet!"
Jesus explained, "Unless I wash you, you cannot be a part of me."
"Well, then Master, don't just wash my feet, but wash my hands and face as well."
"A person who has already bathed has no need to wash anything but his feet to be clean. You, the disciples, are clean -- but not all of you are." (Jesus knew who was going to betray him and that was why he suggested that not all his disciples were clean.)
After washing their feet, Jesus put his robe back on and again sat down at the table. He asked the disciples, "Do you understand what I have done for you? You call me ‘rabbi' and ‘master,' and indeed you should, for I am such. But since I am your rabbi and master and have washed your feet, you should then wash each other's feet. I have set for you an example -- to do for others what I have done for you. I tell you truly, the servant is not greater than the master, nor the messenger greater than the one who has sent him. Now that you are aware of these things, you will be blessed if you do them.
Notes
1. At a time when men generally went barefooted or wore open sandals, washing the feet would have been a common hygienic practice and one with ritual significance. But an inferior washes the feet of a superior and not the other way around. Here, Jesus, who is, on every level, superior to his disciples, lowers himself to wash their feet. It is a symbolic gesture and also a signal expression of his feeling for them. Simon-Peter, the "rock," who is literal minded and somewhat hard headed, doesn't get it. The mutual washing of the feet that Jesus urges means he wished for the disciples to take care of one another after he has left them.
2. We have more reference to the upcoming betrayal of Jesus by Judas. When the text says that Judas had already been inspired by the Devil to commit the act of betrayal, the meaning is not clear. Is this a figure of speech ("the Devil made me do it" kind of thing) or is it meant that a specific entity known as the Devil has influenced or compelled Judas to betray Jesus? If the latter was the case, if the Devil really made him do it, would Judas be morally culpable?
Unbelief Among the People
(Gospel of John 12:36 - 12:50)
After making these pronouncements, Jesus departed and went into seclusion from them. Even though he had performed many miracles, which the people had witnessed, there were still many who would not believe in him. This was a fulfillment of what had been foretold by the prophet Isaiah when he said, "Jehovah, who has believed our message? To whom has the power of Jehovah been revealed?" And because they could not believe, Isaiah also said (elsewhere), "Jehovah has blinded their eyes and hardened their hearts, so that they cannot see with their eyes or understand with their hearts. Nor will they be converted, so I can heal them." Isaiah said these things because he foresaw the glory of the Messiah and foretold his coming.
Nevertheless, many people, even among the religious establishment, believed in Jesus. But they would not acknowledge it publicly for fear the Pharisees might expel them from the synagogue. For they craved the approval of men more than the approval of God.
Jesus proclaimed, "He who believes in me believes not only in me alone, but in the one who sent me. Those who look at me are seeing the one who sent me. I have come into the world to be a light so that those who believe in me need not remain in darkness. If someone hears my message and rejects it, I will not judge that person, for I have come into the world not to judge it, but to save it. But those who reject me and will not accept my message will be judged on the Last Day -- and be condemned by the truth I have spoken. Indeed, I have not spoken on my own authority, but the Father who sent me told me what to say and how to speak. I know that following his commandments leads to life everlasting, so I say exactly what the Father bids me to say."
Notes
1. The author suggests, rather weakly, that the prophet Isaiah foretold the coming of Jesus, but the passages offered are so vague as to pertain to anything. But this highlights the strong desire of gospel writers to fit Jesus into traditional Judaic belief, mostly by finding biblical passages that might be interpreted as referring to him. It is easy to make present events seem to conform to ancient prophecy. This was done by gospel writers, as it is done today by enthusiasts of the 16th-Century prophet Nostradamus.
2. It is admitted that many who believed in Jesus were too cowardly, too cowed by the Pharisees, and too fearful of being kicked out of the synagogue to openly proclaim their beliefs. One would think that Jesus' message, one that promised forgiveness of sins and life everlasting, would be compelling enough to trump material concerns, that those who accepted it would acknowledge it proudly, especially considering that later followers would endure martyrdom and cruel death rather than renounce their beliefs.
3. Jesus reiterates the conviction expressed earlier by Martha that there will be a Last Day, or Day of Judgment during which all souls will be resurrected and divinely judged. The commonly held Christian notion, that one goes to Heaven or Hell immediately after death, is not here suggested and would be an obvious contradiction to this belief.
After making these pronouncements, Jesus departed and went into seclusion from them. Even though he had performed many miracles, which the people had witnessed, there were still many who would not believe in him. This was a fulfillment of what had been foretold by the prophet Isaiah when he said, "Jehovah, who has believed our message? To whom has the power of Jehovah been revealed?" And because they could not believe, Isaiah also said (elsewhere), "Jehovah has blinded their eyes and hardened their hearts, so that they cannot see with their eyes or understand with their hearts. Nor will they be converted, so I can heal them." Isaiah said these things because he foresaw the glory of the Messiah and foretold his coming.
Nevertheless, many people, even among the religious establishment, believed in Jesus. But they would not acknowledge it publicly for fear the Pharisees might expel them from the synagogue. For they craved the approval of men more than the approval of God.
Jesus proclaimed, "He who believes in me believes not only in me alone, but in the one who sent me. Those who look at me are seeing the one who sent me. I have come into the world to be a light so that those who believe in me need not remain in darkness. If someone hears my message and rejects it, I will not judge that person, for I have come into the world not to judge it, but to save it. But those who reject me and will not accept my message will be judged on the Last Day -- and be condemned by the truth I have spoken. Indeed, I have not spoken on my own authority, but the Father who sent me told me what to say and how to speak. I know that following his commandments leads to life everlasting, so I say exactly what the Father bids me to say."
Notes
1. The author suggests, rather weakly, that the prophet Isaiah foretold the coming of Jesus, but the passages offered are so vague as to pertain to anything. But this highlights the strong desire of gospel writers to fit Jesus into traditional Judaic belief, mostly by finding biblical passages that might be interpreted as referring to him. It is easy to make present events seem to conform to ancient prophecy. This was done by gospel writers, as it is done today by enthusiasts of the 16th-Century prophet Nostradamus.
2. It is admitted that many who believed in Jesus were too cowardly, too cowed by the Pharisees, and too fearful of being kicked out of the synagogue to openly proclaim their beliefs. One would think that Jesus' message, one that promised forgiveness of sins and life everlasting, would be compelling enough to trump material concerns, that those who accepted it would acknowledge it proudly, especially considering that later followers would endure martyrdom and cruel death rather than renounce their beliefs.
3. Jesus reiterates the conviction expressed earlier by Martha that there will be a Last Day, or Day of Judgment during which all souls will be resurrected and divinely judged. The commonly held Christian notion, that one goes to Heaven or Hell immediately after death, is not here suggested and would be an obvious contradiction to this belief.
Thursday, December 25, 2014
Jesus Speaks of His Death
(Gospel of John 12:27 - 12:36)
Some Greeks who came to Jerusalem to attend the Passover festivities paid a visit to the disciple Philip, who was from Bethsaida in Galilee, and expressed a desire to see Jesus. Philip told Andrew about it and they in turn informed Jesus.
To these Greeks Jesus said the following: "The time has come when the Son of Man will achieve his glory. I tell you truly that unless a kernel of wheat falls to the ground and dies, it remains but a single kernel, but if it does die, it then produces more kernels, an abundance of wheat. Those who crave the life of this world will lose that life, but those who care nothing for it will keep their life -- forever. Whoever wishes to serve me must follow me, for where I am, there also should be my servant. And whoever serves me, the Father will honor.
"At present my mind is deeply troubled. Should I pray to my Father and beg him, "Spare me from this moment!" But it was for this very moment that I have come into the world. Father, may your name be glorified!"
And then from the sky a voice spoke. It said, "I have already glorified it and will do so again." The crowd below heard this. Some, though, thought it was only thunder, while others concluded that some heavenly being had spoken to Jesus. Jesus told them, "It was for your sake, not mine that the voice spoke. Now the punishment of this world is at hand; now the ruler of this world will be cast out! And when I am lifted up from the earth, I will then draw all the people to me." (He mentioned this to suggest the means by which he would die.)
The Greeks questioned him. "It is our understanding of the Scriptures that the Messiah will live forever. What do you mean when you say the Son of Man will be 'lifted up'? And who is this 'Son of Man'?"
"The light will remain for you just a little longer," he told them. "Walk while you still have the light, for soon the darkness will overtake you. And when you walk in the darkness, you will not be able to see where you are going. While the light is still with you, believe in it, so you may become children of the light."
After he had finished speaking, Jesus departed and went into seclusion so they could not find him.
Notes
1. The apostle Andrew was from Bethsaida, as was Philip. He was, as the reader might recall, the brother of Simon-Peter.
2. Andrew and Philip tell Jesus about the Greeks who want to see him. The narrative does not say if he grants their request. At first it seems that Jesus is speaking only to his disciples, but then it becomes clear his audience is a crowd, who are, one presumes, the aforementioned Greeks, perhaps augmented by crowds of curious persons.
3. Jesus is aware that he will be crucified and, as a man, he understandably dreads that painful destiny. He admits to being troubled, conflicted, which one might interpret as his divine spirit at odds with his carnal human body. A great deal of the dramatic tension of the Passion narrative would be removed if Jesus experienced no fear or weakness which he must overcome.
4. Jesus often refers to his death as being "lifted up" or "exalted." This is meant not only in a physical way, being raised on a cross in crucifixion, but is to be interpreted metaphorically, a spiritual raising or exaltation. The symbolism is often lost on his audience.
5. At Jesus' request the voice of the Father speaks down to the crowd from the sky. As is common with spirit manifestations, both visual and aural, what is perceived by those who experience them will vary from individual to individual. A good example of this are the manifestations at Fatima, where some saw a second sun dancing in the sky, some felt something numinous, while others saw or felt nothing. In this instance, some hear the celestial sound as a voice speaking, while others think it is just thunder. This leads one to believe that the voice of the Father was not a physical sound, but something akin to an auditory hallucination that those without sufficient psychical sensitivity could not properly hear. Again we have a miracle compelling enough to reassure believers, but not compelling enough to convince unbelievers. It is reminiscent of controversial fields of study, such as such ghosts, UFOs, Bigfoot, etc., where the evidence presented is persuasive, but never constitutes the kind of proof that can win over skeptics.
6. Jesus tells his audience that the world will be punished and its ruler driven out. (Most translations use the word "judgment," but should be taken in the archaic sense of inflicting punishment and not merely assessing guilt.) Modern readers see this as the prediction of the End of Days and identify the ruler of the world as Satan. The Greek word used is archon, which means “ruler” in a fairly generic sense. In both Jewish and Christian theology the “prince of the world” is invariably Satan, the Devil. This may have been the meaning intended by Jesus, but it certainly would have been interpreted differently by most of his audience. For them the ruler of the world would be the Roman emperor; Jesus is obviously prophesying the destruction of that empire. Jesus is also prophesying that his death by crucifixion will draw all the people to him, that is, the Hebrew people, and they will, at his death, rally to overthrow the rule of Rome. This is why the priesthood, who had a vested interest in the status quo and were resigned to rule by Rome, saw Jesus as such a threat, a dangerous incitement to civil unrest. (Since Christians had a desire to live peaceably within the Roman Empire, it is very likely that gospel writers may have softened or censored any remarks Jesus may have made that seemed anti-Roman. First-Century Roman converts to Christianity may have been offended by any specific attacks on Rome and may have wished to squelch remarks that would invite persecution -- or recast them in a spiritual context)
7. Jesus again makes the analogy of light and darkness, spiritual enlightenment and ignorance. He is, of course, the light and he urges people to appreciate him while he is still with them. What he does not say is significant. He does not say that he will bring the people an enlightenment that will remain with them after he is gone. His followers will be children of the light, but the only thing demanded of them seems to be belief, belief in him. Nothing is said about following specific teachings or even being a good person (defining goodness as something more than mere belief in Jesus).
8. The Greeks ask of Jesus some reasonable questions, but as is customary, Jesus does not directly answer them, but, rather like a modern politician, keeps on message and sticks to his talking points. After saying his piece and dodging the questions the Greeks put to him, Jesus went into hiding. Did he wish to avoid interrogation? He is like the politician who loves to give speeches to adoring audiences, but is uncomfortable at press conferences where real questions are put to him and answers demanded.
Some Greeks who came to Jerusalem to attend the Passover festivities paid a visit to the disciple Philip, who was from Bethsaida in Galilee, and expressed a desire to see Jesus. Philip told Andrew about it and they in turn informed Jesus.
To these Greeks Jesus said the following: "The time has come when the Son of Man will achieve his glory. I tell you truly that unless a kernel of wheat falls to the ground and dies, it remains but a single kernel, but if it does die, it then produces more kernels, an abundance of wheat. Those who crave the life of this world will lose that life, but those who care nothing for it will keep their life -- forever. Whoever wishes to serve me must follow me, for where I am, there also should be my servant. And whoever serves me, the Father will honor.
"At present my mind is deeply troubled. Should I pray to my Father and beg him, "Spare me from this moment!" But it was for this very moment that I have come into the world. Father, may your name be glorified!"
And then from the sky a voice spoke. It said, "I have already glorified it and will do so again." The crowd below heard this. Some, though, thought it was only thunder, while others concluded that some heavenly being had spoken to Jesus. Jesus told them, "It was for your sake, not mine that the voice spoke. Now the punishment of this world is at hand; now the ruler of this world will be cast out! And when I am lifted up from the earth, I will then draw all the people to me." (He mentioned this to suggest the means by which he would die.)
The Greeks questioned him. "It is our understanding of the Scriptures that the Messiah will live forever. What do you mean when you say the Son of Man will be 'lifted up'? And who is this 'Son of Man'?"
"The light will remain for you just a little longer," he told them. "Walk while you still have the light, for soon the darkness will overtake you. And when you walk in the darkness, you will not be able to see where you are going. While the light is still with you, believe in it, so you may become children of the light."
After he had finished speaking, Jesus departed and went into seclusion so they could not find him.
Notes
1. The apostle Andrew was from Bethsaida, as was Philip. He was, as the reader might recall, the brother of Simon-Peter.
2. Andrew and Philip tell Jesus about the Greeks who want to see him. The narrative does not say if he grants their request. At first it seems that Jesus is speaking only to his disciples, but then it becomes clear his audience is a crowd, who are, one presumes, the aforementioned Greeks, perhaps augmented by crowds of curious persons.
3. Jesus is aware that he will be crucified and, as a man, he understandably dreads that painful destiny. He admits to being troubled, conflicted, which one might interpret as his divine spirit at odds with his carnal human body. A great deal of the dramatic tension of the Passion narrative would be removed if Jesus experienced no fear or weakness which he must overcome.
4. Jesus often refers to his death as being "lifted up" or "exalted." This is meant not only in a physical way, being raised on a cross in crucifixion, but is to be interpreted metaphorically, a spiritual raising or exaltation. The symbolism is often lost on his audience.
5. At Jesus' request the voice of the Father speaks down to the crowd from the sky. As is common with spirit manifestations, both visual and aural, what is perceived by those who experience them will vary from individual to individual. A good example of this are the manifestations at Fatima, where some saw a second sun dancing in the sky, some felt something numinous, while others saw or felt nothing. In this instance, some hear the celestial sound as a voice speaking, while others think it is just thunder. This leads one to believe that the voice of the Father was not a physical sound, but something akin to an auditory hallucination that those without sufficient psychical sensitivity could not properly hear. Again we have a miracle compelling enough to reassure believers, but not compelling enough to convince unbelievers. It is reminiscent of controversial fields of study, such as such ghosts, UFOs, Bigfoot, etc., where the evidence presented is persuasive, but never constitutes the kind of proof that can win over skeptics.
6. Jesus tells his audience that the world will be punished and its ruler driven out. (Most translations use the word "judgment," but should be taken in the archaic sense of inflicting punishment and not merely assessing guilt.) Modern readers see this as the prediction of the End of Days and identify the ruler of the world as Satan. The Greek word used is archon, which means “ruler” in a fairly generic sense. In both Jewish and Christian theology the “prince of the world” is invariably Satan, the Devil. This may have been the meaning intended by Jesus, but it certainly would have been interpreted differently by most of his audience. For them the ruler of the world would be the Roman emperor; Jesus is obviously prophesying the destruction of that empire. Jesus is also prophesying that his death by crucifixion will draw all the people to him, that is, the Hebrew people, and they will, at his death, rally to overthrow the rule of Rome. This is why the priesthood, who had a vested interest in the status quo and were resigned to rule by Rome, saw Jesus as such a threat, a dangerous incitement to civil unrest. (Since Christians had a desire to live peaceably within the Roman Empire, it is very likely that gospel writers may have softened or censored any remarks Jesus may have made that seemed anti-Roman. First-Century Roman converts to Christianity may have been offended by any specific attacks on Rome and may have wished to squelch remarks that would invite persecution -- or recast them in a spiritual context)
7. Jesus again makes the analogy of light and darkness, spiritual enlightenment and ignorance. He is, of course, the light and he urges people to appreciate him while he is still with them. What he does not say is significant. He does not say that he will bring the people an enlightenment that will remain with them after he is gone. His followers will be children of the light, but the only thing demanded of them seems to be belief, belief in him. Nothing is said about following specific teachings or even being a good person (defining goodness as something more than mere belief in Jesus).
8. The Greeks ask of Jesus some reasonable questions, but as is customary, Jesus does not directly answer them, but, rather like a modern politician, keeps on message and sticks to his talking points. After saying his piece and dodging the questions the Greeks put to him, Jesus went into hiding. Did he wish to avoid interrogation? He is like the politician who loves to give speeches to adoring audiences, but is uncomfortable at press conferences where real questions are put to him and answers demanded.
Triumphal Entry into Jerusalem
(Gospel of John 12:12 - 12:26)
On the following day, the masses that had come to Jerusalem for the festival of Passover heard that Jesus would be coming there. Many went out to meet him bearing palm branches and shouting "Hosanna! Blessed is he who comes in the name of Jehovah. Blessed be the King of Israel!"
Jesus found a young donkey and rode it, fulfilling the prophecy that said, "Fear not, daughter of Zion. Behold, your king is coming, sitting on a donkey colt."
At that time, the disciples did not understand the significance of these things, but later, after Jesus' resurrection, they realized that what had happened to Jesus had been written of in the Scriptures.
The people who had been with Jesus when he called Lazarus from his tomb and raised him from the dead continued to spread the word of what he had done. Many who heard about this miracle thus came out to meet him. The Pharisees said to each other, "All we've done has been in vain. Look, the whole world is flocking to him!"
Notes
1. Despite, or rather because of the threat to his life, Jesus ends up going to the Passover celebration in Jerusalem, ending speculation about whether or not he would do so. Word of his latest miracle, raising Lazarus from the dead, has increased the buzz surrounding him. Crowds come out to meet him, this time bearing palm branches instead of stones. This is alarming to the Pharisees; they are forced to acknowledge that their efforts to discredit him have, if anything, been counterproductive.
2. Commemoration of Jesus' triumphal entry into Jerusalem is celebrated by Christian churches as Palm Sunday, observed a week before Easter Sunday. Palm branches or fronds are naturally used in the celebrations, but in regions where palm trees are hard to come by, yew branches or pussy willows have been used as substitutes.
3. Jesus is aware of acting so as to seem to fulfill biblical prophecy. This is necessary so that those who believe literally in Old Testament Scripture will accept him as the Messiah he claims to be. Also, one may credit the gospel writers with interpreting the events in Jesus' life so as to conform to every obscure biblical passage that might suggest the coming of a Messiah.
4. By riding on a donkey Jesus shows that he is of humble origins and a man of peace. The donkey, though lacking any kind of heroic mystique, does not have the martial and aristocratic connotations of the horse. Still, the fact that Jesus would ride a donkey is unremarkable and not unexpected and the prophecy (from Zechariah), a rather easy one to fulfill. If, in conformance with Scripture, he had come into Jerusalem riding on an ostrich or an elephant, one might have been more impressed.
5. Palm fronds or branches were used to welcome dignitaries, rather like rolling out the red carpet. The palm here would be the Judean date palm, an iconic symbol of Judea, if not the whole region. Its branches are quite narrow (unlike the luxuriant fronds of the familiar coconut palm) and they would be easy to carry. The palm was also symbolic of victory and gracefulness.
6. "Hosanna" literally means "save," and while it was an interjection expressing an appeal for deliverance, it was also used to convey praise or adoration.
On the following day, the masses that had come to Jerusalem for the festival of Passover heard that Jesus would be coming there. Many went out to meet him bearing palm branches and shouting "Hosanna! Blessed is he who comes in the name of Jehovah. Blessed be the King of Israel!"
Jesus found a young donkey and rode it, fulfilling the prophecy that said, "Fear not, daughter of Zion. Behold, your king is coming, sitting on a donkey colt."
At that time, the disciples did not understand the significance of these things, but later, after Jesus' resurrection, they realized that what had happened to Jesus had been written of in the Scriptures.
The people who had been with Jesus when he called Lazarus from his tomb and raised him from the dead continued to spread the word of what he had done. Many who heard about this miracle thus came out to meet him. The Pharisees said to each other, "All we've done has been in vain. Look, the whole world is flocking to him!"
Notes
1. Despite, or rather because of the threat to his life, Jesus ends up going to the Passover celebration in Jerusalem, ending speculation about whether or not he would do so. Word of his latest miracle, raising Lazarus from the dead, has increased the buzz surrounding him. Crowds come out to meet him, this time bearing palm branches instead of stones. This is alarming to the Pharisees; they are forced to acknowledge that their efforts to discredit him have, if anything, been counterproductive.
2. Commemoration of Jesus' triumphal entry into Jerusalem is celebrated by Christian churches as Palm Sunday, observed a week before Easter Sunday. Palm branches or fronds are naturally used in the celebrations, but in regions where palm trees are hard to come by, yew branches or pussy willows have been used as substitutes.
3. Jesus is aware of acting so as to seem to fulfill biblical prophecy. This is necessary so that those who believe literally in Old Testament Scripture will accept him as the Messiah he claims to be. Also, one may credit the gospel writers with interpreting the events in Jesus' life so as to conform to every obscure biblical passage that might suggest the coming of a Messiah.
4. By riding on a donkey Jesus shows that he is of humble origins and a man of peace. The donkey, though lacking any kind of heroic mystique, does not have the martial and aristocratic connotations of the horse. Still, the fact that Jesus would ride a donkey is unremarkable and not unexpected and the prophecy (from Zechariah), a rather easy one to fulfill. If, in conformance with Scripture, he had come into Jerusalem riding on an ostrich or an elephant, one might have been more impressed.
5. Palm fronds or branches were used to welcome dignitaries, rather like rolling out the red carpet. The palm here would be the Judean date palm, an iconic symbol of Judea, if not the whole region. Its branches are quite narrow (unlike the luxuriant fronds of the familiar coconut palm) and they would be easy to carry. The palm was also symbolic of victory and gracefulness.
6. "Hosanna" literally means "save," and while it was an interjection expressing an appeal for deliverance, it was also used to convey praise or adoration.
Tuesday, December 16, 2014
Dinner at the House of Lazarus
(Gospel of John 12:1 - 12:11)
Six days before the beginning of Passover, Jesus came to Bethany, where lived Lazarus, the man Jesus had risen from the dead. A dinner was given in Jesus' honor. Martha served, and Lazarus was among the guests who reclined at the table with Jesus. Mary took a litron of very expensive aromatic oil made from pure nard, and with it she anointed the feet of Jesus, wiping them dry with her own hair. The fragrance of perfume filled the house!
Judas Iscariot, one of the disciples -- the one who would betray him -- protested, “Such oil could have been sold for 300 denarii and the money given to the poor." He said this not because he cared about the poor, but because he was a thief. (He had custody of the disciples’ common purse and frequently stole from it.)
"Let her be!” Jesus responded. "She was saving it to use preparing my body for burial on the day of my funeral. You'll always have the poor among you, but you won't always have me!"
Finding out that Jesus was there, a large crowd of Judeans gathered outside of Lazarus' house, not only to see Jesus, but to get a glimpse of Lazarus, whom he had raised from the dead. Consequently, the chief priests were convinced that they must seek the death of Lazarus as well, for it was on his account that so many Judeans were deserting them to believe in Jesus.
Notes
1. A litron, a Greek measurement, was equal to 11 ounces, almost a pound. The oil would have probably been about a pint in volume.
2. A denarius was a silver coin, minted by Rome since the 3rd century BC. Three hundred denarii would be a great deal of money. A laborer might make only a denarius for a day's work.
3. Nard, or spikenard, is a plant of the Valerian family that produces an amber-colored oil used in perfumes, incenses, and medicines.
4. Although not all translations use the word, the guests at the dinner are described as reclining before the table. While we often think of people sitting in chairs before the dinner table, the ancient Greeks and Romans always ate reclining on couches before low tables. Perhaps the Judeans, at least wealthy ones like Lazarus, did so as well. Indeed, many Hebrews, especially those in the upper classes, had become quite Romanized. (In light of this, Leonardo's Last Supper is a totally inaccurate depiction.)
5. It's gratifying to learn that Jesus was rewarded for bringing Lazarus back to life: a dinner was the least that could be done for him, one would think. As a signal honor to their guest, Mary anoints Jesus' feet with a large amount of very expensive aromatic oil -- not perfume per se as many translations misleadingly render it. (Nobody splashes a whole pint of costly perfume on someone’s, even a Messiah’s feet!) Jesus' attitude is one of "if they want to do this thing for me, well, let them do it." He would have been an inconsiderate and ungrateful guest if he objected and a ruder one if he had shown up his hosts, as Judas had done, for being uncharitable to the poor. Still, Judas had a point. Why squander wealth on personal vanity when it can be used to help the poor? It seems that the Jesus depicted in other Gospels would have asked that question and been less willing to honor the indulgences of the wealthy than he does in this incident. Here, Jesus' statement of explanation, "You'll always have the poor among you, but you won't always have me!" suggests conceit and contempt for the poor. One wonders why he felt the need to say such a thing, save that, like many of his pronouncements, it foreshadows his imminent death.
6. Judas Iscariot is portrayed here, flat out, as a thief. He wants to have money to dispense to the poor so that he can take some of it himself. He takes care of the finances of Jesus and the disciples, but habitually dips into the till. Did the other disciples know this at the time? Certainly Jesus must have known it. Therefore, why did he select a thief to be his group's treasurer? It seems an inexcusable oversight, an insult as well as an injury to the disciples who followed him. Why does Jesus let someone steal their money? And why, in the first place, does he allow such a disreputable character to be one of his disciples? While there is a rotten apple in every barrel, Jesus had the unique ability to recognize a rotten apple when he saw one. One explanation is that Judas has been unjustly demonized by history and the Gospel writers; because he betrayed Jesus, his previous conduct and character was retrospectively viewed in a jaundiced light, that, once perceived as a villain, he must be guilty of other sins.
7. Since Lazarus has been raised from the dead, people want to see him and crowds of curiosity seekers gather outside his house. He has become a celebrity. How modern!
Six days before the beginning of Passover, Jesus came to Bethany, where lived Lazarus, the man Jesus had risen from the dead. A dinner was given in Jesus' honor. Martha served, and Lazarus was among the guests who reclined at the table with Jesus. Mary took a litron of very expensive aromatic oil made from pure nard, and with it she anointed the feet of Jesus, wiping them dry with her own hair. The fragrance of perfume filled the house!
Judas Iscariot, one of the disciples -- the one who would betray him -- protested, “Such oil could have been sold for 300 denarii and the money given to the poor." He said this not because he cared about the poor, but because he was a thief. (He had custody of the disciples’ common purse and frequently stole from it.)
"Let her be!” Jesus responded. "She was saving it to use preparing my body for burial on the day of my funeral. You'll always have the poor among you, but you won't always have me!"
Finding out that Jesus was there, a large crowd of Judeans gathered outside of Lazarus' house, not only to see Jesus, but to get a glimpse of Lazarus, whom he had raised from the dead. Consequently, the chief priests were convinced that they must seek the death of Lazarus as well, for it was on his account that so many Judeans were deserting them to believe in Jesus.
Notes
1. A litron, a Greek measurement, was equal to 11 ounces, almost a pound. The oil would have probably been about a pint in volume.
2. A denarius was a silver coin, minted by Rome since the 3rd century BC. Three hundred denarii would be a great deal of money. A laborer might make only a denarius for a day's work.
3. Nard, or spikenard, is a plant of the Valerian family that produces an amber-colored oil used in perfumes, incenses, and medicines.
4. Although not all translations use the word, the guests at the dinner are described as reclining before the table. While we often think of people sitting in chairs before the dinner table, the ancient Greeks and Romans always ate reclining on couches before low tables. Perhaps the Judeans, at least wealthy ones like Lazarus, did so as well. Indeed, many Hebrews, especially those in the upper classes, had become quite Romanized. (In light of this, Leonardo's Last Supper is a totally inaccurate depiction.)
5. It's gratifying to learn that Jesus was rewarded for bringing Lazarus back to life: a dinner was the least that could be done for him, one would think. As a signal honor to their guest, Mary anoints Jesus' feet with a large amount of very expensive aromatic oil -- not perfume per se as many translations misleadingly render it. (Nobody splashes a whole pint of costly perfume on someone’s, even a Messiah’s feet!) Jesus' attitude is one of "if they want to do this thing for me, well, let them do it." He would have been an inconsiderate and ungrateful guest if he objected and a ruder one if he had shown up his hosts, as Judas had done, for being uncharitable to the poor. Still, Judas had a point. Why squander wealth on personal vanity when it can be used to help the poor? It seems that the Jesus depicted in other Gospels would have asked that question and been less willing to honor the indulgences of the wealthy than he does in this incident. Here, Jesus' statement of explanation, "You'll always have the poor among you, but you won't always have me!" suggests conceit and contempt for the poor. One wonders why he felt the need to say such a thing, save that, like many of his pronouncements, it foreshadows his imminent death.
6. Judas Iscariot is portrayed here, flat out, as a thief. He wants to have money to dispense to the poor so that he can take some of it himself. He takes care of the finances of Jesus and the disciples, but habitually dips into the till. Did the other disciples know this at the time? Certainly Jesus must have known it. Therefore, why did he select a thief to be his group's treasurer? It seems an inexcusable oversight, an insult as well as an injury to the disciples who followed him. Why does Jesus let someone steal their money? And why, in the first place, does he allow such a disreputable character to be one of his disciples? While there is a rotten apple in every barrel, Jesus had the unique ability to recognize a rotten apple when he saw one. One explanation is that Judas has been unjustly demonized by history and the Gospel writers; because he betrayed Jesus, his previous conduct and character was retrospectively viewed in a jaundiced light, that, once perceived as a villain, he must be guilty of other sins.
7. Since Lazarus has been raised from the dead, people want to see him and crowds of curiosity seekers gather outside his house. He has become a celebrity. How modern!
The Priest's Conspiracy Against Jesus
(Gospel of John 11:45 - 11:57)
Many of the Judeans who had been visiting Mary came to believe in Jesus when they witnessed what had happened. Some, though, went to the Pharisees to report to them what Jesus had done. As a result, the chief priests and the Pharisees convened the Sanhedrin, the religious council. "What are we going to do?" they asked each other. "This man is performing a lot of miracles. If we let him continue, everyone will believe in him. Then the Romans will come and destroy not only our Temple, but our nation as well."
One of the priests, Caiaphas, who was the high priest that year, disagreed, "You know nothing at all about it! Can't you see, it's better that one man may die, than the whole nation destroyed." He did not mention it, but upon becoming high priest, Caiaphas prophesied that Jesus would die not only for the sake of the nation, but for the sake of bringing together the scattered followers of the Hebrew god and uniting them in solidarity. Therefore, from that time on they conspired to bring about Jesus' death.
Because of this, Jesus no longer appeared in public among the Judeans, but exiled himself to the village of Ephraim near the desert and remained there with his disciples.
As the time for the celebration of the Hebrew Passover drew near, many people from all parts the country came to Jerusalem to undergo purification rituals prior to the Passover. Those who gathered in the Temple courtyard kept looking for Jesus and asked themselves, "What do you think? Will he come here for the Passover or not?" The chief priests and Pharisees ordered that anyone learning the whereabouts of Jesus report it, so he could be arrested.
Notes
1. The religious establishment, who are already threatened by Jesus and his beliefs, are fearful that if the populace accepts Jesus, it will have dire political consequences. These do not seem obvious. But one assumes this scenario: If the Judean people hail Jesus as the Messiah, they may regard him not only as a spiritual leader, but as a temporal one, one who will lead them against the Roman governor in a war of independence. Rome will respond to any act of rebellion by crushing it militarily, destroying the Temple, denying the people the religious freedom they now enjoy, perhaps even obliterating the political identity of the Hebrew people. Such would be the fear of the priesthood, who had considerable power under Roman authority and had a vested interest in preserving the status quo. And the writers of the Gospels would know this as a reality, for a Jewish rebellion did occur and the Temple destroyed by 70 AD, only a few decades after Jesus’ time.
2. The high priest Caiaphas puts down the other priests and tells them how stupid they are, yet, oddly, in his remarks, he seems to agree with them. Claiming that Jesus must be sacrificed for the well-being of the country, he presents himself as a patriot, rather than a priest merely defending his authority and striving to preserve the orthodox creed.
3. Before he became high priest, Caiaphas prophesied that Jesus would not only save his country, but more: his death would somehow encourage a return of emigrants of Hebrew extraction who had left Palestine to settle elsewhere, and perhaps achieve greater comity between the Hebrew people who live in Galilee, Samaria, and Judea. He wants to use Jesus and the passion he has engendered in his followers to further his own political agenda, greater unity among Hebrew peoples, either in a political or religious sense -- goals which are by no means ignoble.
4. His life threatened, Jesus has gone to ground, but people are still talking about him and wondering when he will make his next public appearance. The impression is given all through the Gospels that Jesus was a significant national figure. However, save for the Gospels, which are, of course, religious propaganda and written more than a generation after his death, historical sources are silent about him and give no credit even to his existence.
5. The impression is given here that those who held the office of high priest were selected or appointed yearly. This is inaccurate and makes one suspect the author’s common knowledge of Judaic affairs. Caiaphas, or, more properly Joseph ben Caiaphas, mentioned by the historian Flavius Josephus, served continuously as high priest for almost two decades. He was appointed high priest by the Roman governor of Iudea, Valerius Gratus, in 18 AD. He was retained by his successor, Pontius Pilate, but was removed by the governor of Roman Syria Lucius Vitellius in 37 AD. Members of his family also served in the office and he was a son-in-law of the high priest Annas, who may have exercised considerable power even while Caiaphas was officially high priest. He was obviously of the wealthy Judean elite and must have maintained a congenial working relationship with the Roman government.
6. The Sanhedrin, a council and a court, actually met every day. It would not have been convened merely to discuss the fate of the troublesome evangelist Jesus. This particularly Sanhedrin had 23 members. The high priest would not have served as its chairman, a post held by an independent officer known as a nasi. However, the Gospels give an opposite impression.
7. It is not certain where the town of Ephraim was or its precise identification. At the edge of the desert, it was probably no farther than 15 east of Jerusalem.
Many of the Judeans who had been visiting Mary came to believe in Jesus when they witnessed what had happened. Some, though, went to the Pharisees to report to them what Jesus had done. As a result, the chief priests and the Pharisees convened the Sanhedrin, the religious council. "What are we going to do?" they asked each other. "This man is performing a lot of miracles. If we let him continue, everyone will believe in him. Then the Romans will come and destroy not only our Temple, but our nation as well."
One of the priests, Caiaphas, who was the high priest that year, disagreed, "You know nothing at all about it! Can't you see, it's better that one man may die, than the whole nation destroyed." He did not mention it, but upon becoming high priest, Caiaphas prophesied that Jesus would die not only for the sake of the nation, but for the sake of bringing together the scattered followers of the Hebrew god and uniting them in solidarity. Therefore, from that time on they conspired to bring about Jesus' death.
Because of this, Jesus no longer appeared in public among the Judeans, but exiled himself to the village of Ephraim near the desert and remained there with his disciples.
As the time for the celebration of the Hebrew Passover drew near, many people from all parts the country came to Jerusalem to undergo purification rituals prior to the Passover. Those who gathered in the Temple courtyard kept looking for Jesus and asked themselves, "What do you think? Will he come here for the Passover or not?" The chief priests and Pharisees ordered that anyone learning the whereabouts of Jesus report it, so he could be arrested.
Notes
1. The religious establishment, who are already threatened by Jesus and his beliefs, are fearful that if the populace accepts Jesus, it will have dire political consequences. These do not seem obvious. But one assumes this scenario: If the Judean people hail Jesus as the Messiah, they may regard him not only as a spiritual leader, but as a temporal one, one who will lead them against the Roman governor in a war of independence. Rome will respond to any act of rebellion by crushing it militarily, destroying the Temple, denying the people the religious freedom they now enjoy, perhaps even obliterating the political identity of the Hebrew people. Such would be the fear of the priesthood, who had considerable power under Roman authority and had a vested interest in preserving the status quo. And the writers of the Gospels would know this as a reality, for a Jewish rebellion did occur and the Temple destroyed by 70 AD, only a few decades after Jesus’ time.
2. The high priest Caiaphas puts down the other priests and tells them how stupid they are, yet, oddly, in his remarks, he seems to agree with them. Claiming that Jesus must be sacrificed for the well-being of the country, he presents himself as a patriot, rather than a priest merely defending his authority and striving to preserve the orthodox creed.
3. Before he became high priest, Caiaphas prophesied that Jesus would not only save his country, but more: his death would somehow encourage a return of emigrants of Hebrew extraction who had left Palestine to settle elsewhere, and perhaps achieve greater comity between the Hebrew people who live in Galilee, Samaria, and Judea. He wants to use Jesus and the passion he has engendered in his followers to further his own political agenda, greater unity among Hebrew peoples, either in a political or religious sense -- goals which are by no means ignoble.
4. His life threatened, Jesus has gone to ground, but people are still talking about him and wondering when he will make his next public appearance. The impression is given all through the Gospels that Jesus was a significant national figure. However, save for the Gospels, which are, of course, religious propaganda and written more than a generation after his death, historical sources are silent about him and give no credit even to his existence.
5. The impression is given here that those who held the office of high priest were selected or appointed yearly. This is inaccurate and makes one suspect the author’s common knowledge of Judaic affairs. Caiaphas, or, more properly Joseph ben Caiaphas, mentioned by the historian Flavius Josephus, served continuously as high priest for almost two decades. He was appointed high priest by the Roman governor of Iudea, Valerius Gratus, in 18 AD. He was retained by his successor, Pontius Pilate, but was removed by the governor of Roman Syria Lucius Vitellius in 37 AD. Members of his family also served in the office and he was a son-in-law of the high priest Annas, who may have exercised considerable power even while Caiaphas was officially high priest. He was obviously of the wealthy Judean elite and must have maintained a congenial working relationship with the Roman government.
6. The Sanhedrin, a council and a court, actually met every day. It would not have been convened merely to discuss the fate of the troublesome evangelist Jesus. This particularly Sanhedrin had 23 members. The high priest would not have served as its chairman, a post held by an independent officer known as a nasi. However, the Gospels give an opposite impression.
7. It is not certain where the town of Ephraim was or its precise identification. At the edge of the desert, it was probably no farther than 15 east of Jerusalem.
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