121. The Prophecy of the Lord concerning the End of Jerusalem and the End of the World Mt. 24

(Mark 13; Luke 21)

That Tuesday in passion week, which marked the end of his public teaching, had been a very busy and arduous day for Jesus. In the evening of the same day he and his disciples went out of the city again, up the Mount of Olives, towards Bethany, where he spent the night. Then his disciples showed him the temple buildings and said: “What a structure this is!” The temple in Jerusalem, which Herod had had rebuilt, was considered one of the wonders of the world. It rested on a foundation of white marble stones and was richly decorated with gold. Jesus assured that not a stone of this proud building would remain on another. Jerusalem, which had refused to hear the voice of the Son of God until the very end and was now preparing to crucify the King of Zion, was soon to fulfill its destiny. When Jesus sat down on the Mount of Olives, several of his disciples, namely the two pairs of brothers Peter and Andrew, John and James, asked him when this would happen and what the sign of his coming and the end of the world would be. In their minds they linked the end of Jerusalem with the end of the world. And in the writings of the prophets, as in the prophecy of the Lord (Mt. 16:27,28), the destruction of Jerusalem is seen as the beginning and prelude to the Last Judgment. Then, in the year a.d. 70, the wrath of God had “finally” come upon the Jews (1 Thess. 2:16). Now, as the Lord answers his disciples’ question in detail, he repeats and confirms many things that he had already announced to them on other occasions.

First, Jesus gives the general signs that point to the end of the world. Before the end, great plagues and terrors, war, rebellion, pestilence, famine, earthquakes, will afflict the inhabitants of the earth. But especially the disciples of Christ will experience great tribulation and persecution. They will be brought before the courts of the Jews, before the judgment seat of pagan kings. They will be stoned and killed. They will be hated by everyone. However, when they are called to account for their faith, they should not be afraid. God will give them a mouth and wisdom. The Holy Spirit will give them what to say (Mk 13:11; Lk 21:14,15). In the coming days many false Christs, many false prophets will appear and offer themselves as saviors to the world and will deceive many. Injustice will prevail on earth. Many who bear the name of Christ will grow cold in their love and abandon their faith. But only those who persevere to the end will be saved. In addition to these terrible signs, the Lord also mentions a pleasant sign of the last days. The gospel of the kingdom is to be preached throughout the world. Only when the word of salvation has been proclaimed to all the peoples of the earth will the end come. We sing: “The signs by which, discerning, We’d know of Thy returning—Have been so oft appearing, Thine advent must be nearing.” War and great terrors that cover the whole world, oppression of the true Church of God, much false teaching and error, increase in godlessness, great apostasy from the gospel within Christendom, the conquest of the gospel in the heathen world—these are fundamental features in the history of the world and the church ever since the days of Christ. These are still signs of the times for us today. From this we should conclude that the end is near.

But the Lord also points to a special double sign of the last time. Jerusalem will be trampled on by the Gentiles until the time of the Gentiles is fulfilled, until the full number of the elect—chosen out of the peoples of the world—are gathered together. That is, until the end of days (Lk 21:24). And in the holy place will be set up the abomination of desolation, of which the prophet Daniel spoke, especially in the 11th chapter of his prophecy. Then, when Jerusalem is seen besieged by armies (Luke 21:20), but especially when that abomination of desolation is seen, those who are in the land of Judea should flee to the mountains, where there are safe places of refuge. No one who is on the way should turn back to fetch anything from their house. Those who experience that time should pray to God that their flight does not take place in winter or on the Sabbath. In winter, flight is difficult, and on the Sabbath only short distances were permitted. Woe to those who are pregnant and to those who are nursing at that time, for they cannot flee quickly. These are all figurative speech, similar to Lk 17:31. The meaning here is that at that time there will be such great tribulation that everyone who escapes it will be blessed. Especially when the second sign appears, there will be such tribulations as have never existed since the beginning of creation (Mk 13:19). If the Lord had not shortened those days for the sake of the elect, no human being would be saved. Lying prophets will also perform signs and wonders at that time, satanic forces will be at work to seduce even the elect into error if possible. This twofold prophecy of the Lord has also been fulfilled. Old Jerusalem, the city of the Jews, where God’s sanctuary once stood, now lies in ruins. The Jewish land has been given into the hands of the heathen. The Jewish people walk around like a living curse among the nations of the earth. The abomination of desolation has been set up in a holy place. What is written in Daniel 11 points (as our Lutheran confession, the Apology, shows in more detail) to the Antichrist and the kingdom of the Antichrist. And the Antichrist has appeared and become manifest. The Roman papacy has laid waste the temple of God, the Church of God, abolished the true divine service, set up all kinds of idolatry and otherwise filled the Church with many abominations and scandals, and he also confirmed his doctrine and lies with lying signs and wonders. What a tribulation it was that came upon Jerusalem in the year 70! The siege and destruction of Jerusalem was the bloodiest spectacle the world had ever seen. But the tribulation of the anti-Christian era weighs much more heavily. The Pope was and is the cruelest tyrant and murderer on earth. He has shed more Christian blood than the kings of the heathens.

And then, after giving the signs of his coming, Jesus says another word about his coming and the end of the world itself. Immediately after the tribulation of those days, the last day will dawn. So only cross and tribulation—no blissful state of the church, no thousand-year reign—will precede the day of the Lord. When the day dawns, the sun and moon will lose their brightness, the stars will fall from heaven, the powers of the heavens will be shaken, the sea and the waves will roar terribly. The world will tremble, shake, and be thrown out of joint. For the end of the world is at hand. Then fear will come upon the earth, and many will faint from fear and expectation of what is to come (Lk 21:25,26). And then will they see the Son of Man coming in the clouds of heaven with power and great glory. And all the tribes of the earth will howl when they see the Judge whose salvation they have despised. But the believers will lift up their heads with joy and confidence, because their redemption draws near (Luke 21:28). The Lord will send his angels with a loud trumpet call, which will penetrate even to the graves, and they will gather the elect from the four winds, to go with the Lord into everlasting joy.

The Lord puts a seal on this prophecy. He swears: “Heaven and earth will pass away, but my words will not pass away.” The Lord will surely come and put an end to the world and take his own to himself. Only the day and hour of his coming are hidden from men. No one knows about this, not even the angels in heaven, not even the Son, but only the Father (Mk 13:32). The Son of God who became man, in his lowly state according to his human nature, renounced this knowledge. He did this for the sake of men, so that they would be even less likely to search and inquire about the day and hour. But when we see the signs of which Jesus spoke here, we should certainly conclude that the day is near, just as one rightly concludes from the budding of the fig tree that summer is near. Jesus also adds that this generation will not pass away until all these things have taken place. By this he probably means the same thing that he said earlier, in Mt. 16:27–28, when he testified that many of his contemporaries would experience the beginning of the end, the wrathful judgment that would come upon Jerusalem. The destruction of Jerusalem appears on the one hand as a sign of the last day, and on the other hand as the beginning of the final judgment.

Finally, Jesus addresses some serious words of warning to his disciples. As he has already shown them, people will live safely and carefree before the last day and will only seek earthly things, as in the time before the Flood. Therefore, Christians should be careful that their hearts are not burdened with eating and drinking and worries about food (Lk 21:34). They should be very alert so that day does not come upon them unexpectedly, and should prepare themselves properly for the coming of Christ, that they may be found worthy to stand before the Son of Man. Here again the Lord reminds us of the difference between the good and faithful servant, whom his master, when he comes will place over all his possessions, and the evil, worthless servant, whom his master will cut to pieces.

 122. The Parable of the Ten Virgins Mt. 25:1–13

The Lord had seriously admonished his disciples to watch and prepare for his coming. He reinforced this admonition with a parable. The kingdom of heaven is like ten virgins who took their lamps and went to meet the bridegroom. The wedding, at which the virgins want to solemnly receive the bridegroom, is not here imagined in the bridegroom’s house, as was customary, but in the bride’s house. The image is fitting. Christ is the bridegroom, who will one day come down from heaven to his bride, to his congregation, to unite with her. The virgins here represent the bride. They are an image of Christ’s church on earth. Five of the virgins were foolish and five were wise. The foolish ones only took their lamps, but did not take any oil with them except the oil burning in their lamps, and thus did not take care that their lamps did not go out. The wise ones, on the other hand, took oil with them in their vessels along with their lamps. The burning lamps are a picture of faith. The oil is, as often in Scripture, a picture of the Holy Spirit, who nourishes and maintains faith through the Word. The wise virgins are the true Christians who are concerned that their faith will endure to the end and who therefore diligently listen to, learn, and meditate on God’s Word. The foolish virgins are lazy Christians who are satisfied that they have come to the knowledge of the truth and then become sluggish and lazy in God’s Word, and whose faith gradually dies out. It is wise to think ahead of time about how one will stand before the Lord on the day of his return. And it is unpardonable foolishness to completely lose sight of your future fate.

The bridegroom tarried for a while. But when at midnight the cry went up: “Behold, the bridegroom is coming,” the maidens who had fallen asleep all got up and trimmed their lamps. The wise ones were ready to receive the bridegroom, their lamps were burning brightly, they had just enough oil with them, and they then went with him to the wedding. The foolish ones, on the other hand, were afraid and anxious, for their lamps were extinguished and they lacked oil. They asked their companions to give them some of their oil, but they replied: “Not so, lest there not be enough for both us and you.” And when they went to buy oil from the merchants and returned, the door to the wedding hall was locked. They cried out: “Lord, Lord, open to us!” But he said: “Truly, I say to you, I do not know you.” Christ, the bridegroom, waits a while with his last day and makes his people wait. However, what St. Peter writes applies here: “The Lord is not slow in keeping his promise, as some count slowness, but is patient with us, not wanting anyone to perish, but all to turn to repentance” (2 Pt 3:9). But when the Lord appears one day, the believers will receive him with joy, their light of faith will burn brightly, and they will then enter with him into the joys of his kingdom. The others, however, who have perhaps kept the appearance of Christianity until now, but whose faith has died out, will then fall into fear and despair. They realize with horror that they have wasted their time and that it is now too late to make up for what they have missed. Nor can others stand in for them with their faith on the day of judgment. Everyone must believe for themselves. They will find the door closed. The time of grace has passed. And Christ will testify to them that he does not know them, that they are not among his own. The bond that first bound them to him is broken. No, not those who have believed for a time, but only those who persevere in their faith to the end will be saved.

The evangelist Matthew adds a parable about servants to whom their master has entrusted his property to manage, and from whom he then demands an accounting in due course (Mt 25:14–30). This corresponds in every respect to the other parable the Lord told to his disciples on the way from Jericho to Jerusalem (Lk 19:11–27). Only that here, large sums—hundredweights or talents—are mentioned, there, pounds or denarii, which makes no difference in meaning. And Matthew does not mention the rebellious citizens. Presumably on that Tuesday evening, when the Lord once again seriously admonished his disciples to be vigilant and properly prepared when announcing his future, he once again made this admonition clearer with the image of the master and his servants.

123. The Lord’s Prophecy of the Last Judgment

Matthew 25:31–46

The Lord now completes his prophecy of his return. He begins again: “When the Son of Man comes in his glory, and all the holy angels with him, then he will sit on his glorious throne.” On that day Christ will appear in his full divine glory. His divine glory and majesty, which in the days of his flesh was hidden by the form of a servant, will then be revealed to all the world. And he will then sit on the throne of his glory, on his royal throne. It is the King who is coming, and he is coming to establish the kingdom of his honor and glory. The throne of Christ the King is here initially thought of as a judgment seat. He now wants to glorify himself through judgment and justice. It is the Son of Man who sits on the throne, on the judgment seat. God has given the Son power to execute judgment, because he is the Son of Man (Jn 5:27). The Son of Man, who walked in humility on earth, who redeemed people through suffering and death, is also the Judge of the world. And now all nations will be gathered before him. The holy angels will gather the elect from the four winds (Mt 24:31) and will also gather all offenders and evildoers (Mt 13:41). Even the generations that have previously sunk into the grave will not be missing. All who are in the graves will hear the voice of the Son of God and will come out of the graves (Jn 5:28,29).

The first act of judgment is separation. The judge will separate those who are gathered before him from one another, just as a shepherd separates the sheep from the goats. The sheep are those who willingly followed Christ, the Shepherd, who listened to the Shepherd’s voice—the believers. The goats, on the other hand, are those who were stubborn, who rebelled against the Shepherd, who were not obedient to the Gospel, that is, the unbelievers, the hypocrites among the Christians, the apostates, “together with the crowd of the godless world” (Luther) who despised, blasphemed, and persecuted the Gospel. The believers and unbelievers, who are now still mixed together, will then be separated from one another forever. And the Lord will place the sheep on his right hand and the goats on his left. On the right hand of the King is the place of honor. The disciples of the Lord will then be honored when their Lord appears in glory. The Lord, as soon as he is revealed, will make it clear that these are his own, his sheep, and that he is well disposed towards his own, that the others, on the other hand, have no part in him and can expect nothing good from him.

The separation is followed by the Judgment. Both those on the right and those on the left receive their judgment. The judgment, which has already been pronounced on those who believe and those who don’t and is written in their hearts and consciences, is then confirmed and proclaimed before the whole world. It is a long conversation that the judge has with those on the right and those on the left. The Lord is speaking to us humans here in a truly human way about the great things that are to happen on that day. “Christ makes a long excuse both for those who have done and not done those works, etc., which will all happen in an instant; for then the hearts of all people will be open to all creatures, and, as is preached here, so everything will be accomplished there” (Luther).

First, the king turns to those on his right. He welcomes them in the name of his Father, greets them as those blessed by his Father, and opens to them the gates of the heavenly kingdom, which has been prepared for them from the beginning of the world, which the Father has granted them out of pure grace even before the foundation of the world. And now he supplies evidence for his sentence by pointing to the works they did while they were alive. He mentions in particular works of mercy. The righteous fed the hungry, gave the thirsty drink and—what requires even more self-denial—sheltered the homeless and brought them into their homes. They clothed the naked, took care of the most depraved people, visited the sick, entered the places of sickness and misery that people usually avoid, sought out prisoners who are excluded from human society and spoke to them with love. Such works the Lord praises and extols on the last day. Not that the righteous have earned heaven by such works. No, the kingdom has been prepared for them by the Father from the beginning of the world, before they have done anything good. The Lord testifies to them that they have served Him with such seemingly small services that they have performed for their lowly brothers. “Inasmuch as you did it to one of the least of these my brothers, you did it to me.” So they have shown with these works how they stand with the Lord. And so on that day the Lord proves their faith through their works, that they belong to him, that they are his sheep. With the obvious fruit of faith the judge justifies his verdict before the whole world. For the court is a public affair. The Lord only remembers the good works of the righteous and the faithful. Of course they have also done many things in their lives that they would rather not have done. But what they have done wrong is over with this life. They have forgiveness of sins through faith. And what God has forgiven, he does not take back from them on that day; it is forgiven and forgotten for all eternity.

The King will speak and act quite differently with those on the left. To them he will say: “Depart from me, you cursed, into the eternal fire prepared for the devil and his angels.” He will banish them, pronounce the curse on them, and send them into the eternal fire. This is actually prepared for the devil and his angels, who who have seduced people, not the people to whom God wanted to send a Savior. But those on the left have rejected the Savior and have not obeyed the Gospel of Christ. And so they themselves are the cause of their own damnation. And now the Lord appeals to works here too and shows from their evil works their evil nature, their unbelief. Among the evil works of the godless, the most serious is what they have done to the humble brothers of Christ, the poor Christians. And how terrified will the hypocrites among the Christians, who have only the appearance of godliness but deny its power, be on that day when they realize how heavy the scales are that they have neglected mercy. The serious, powerful words which Christ addresses to those on the left are an emphatic warning for all who are already reading or hearing them in the Gospel, a warning for the godless who are sowing the seeds of destruction here, for the hypocrites who bear no fruit all their lives, but also for the Christians who still have the lazy, stupid flesh in them, that they should pay attention and not forget love and lose faith with love.

“And they will go into eternal punishment, but the righteous into eternal life.” Thus the fate of the pious and the wicked is sealed for eternity. Whoever wants to escape eternal punishment and partake of eternal life should therefore consider in this time, on this side of the day of judgment, what will lead to his peace.

 124. The Foot Washing

John 13:1–20

(Matt. 26:1–5, 14–19; Mark 14:1, 2, 10–16; Luke 22:1–14, 24–30)

The three evangelists Matthew, Mark and Luke report further what happened two days before Easter, before the Passover. The Jewish Passover fell between the 15th and the 21st day of the first month or month of Nisan. The 15th of Nisan, the first day of the festival, was a Friday this year according to John 19:31. The second day before the festival was therefore Wednesday, the 13th of Nisan. On this day Jesus remained quietly with his disciples in Bethany and announced to them that he would be crucified in two days. On this day the chief priests, scribes and elders again held a council meeting under the chairmanship of the high priest Caiaphas and agreed to use this opportunity, as Jesus was going in and out of Jerusalem, to catch him by trickery and kill him. Only they wanted to carry out their plan after the week of the Feast, so that there would not be an uproar among the people, among the large crowd of pilgrims. On the same day Judas Iscariot also went and made an agreement with the members of the high council to betray Jesus to them for thirty pieces of silver or denarii. That was the usual price for a slave. It often is a dirt cheap price with which one who is called a Christian sells his Christianity. From that day on, Judas also looked for an opportunity to hand Jesus over into the hands of the Jewish leaders. The Scripture expressly emphasizes that the devil had put the idea of ​​betrayal into Judas’ heart (Jn 13:2) and that Satan had entered into him (Lk 22:3). Judas had long since abandoned the faith, given over to greed, become a thief, hardened himself against all the serious warnings contained in the Lord’s last words to him. And so he had now given himself over to Satan’s power and become his compliant tool. Woe to a person if it has come to this!

Sacred history continues with what happened on the day when the Jews slaughtered the Passover lamb, that is, on the 14th of Nisan, the Thursday of that great week. This day was also called the first day of the sweet bread. The Passover was also called the feast of the sweet or unleavened bread, and because the leaven was removed from the houses on the evening before the feast, at the Passover meal, the 14th of Nisan was also counted among the days of the sweet bread. On this day Jesus sent two of his disciples, John and Peter, from Bethany to Jerusalem. There they would meet a man with a water jar, whom they should follow and, wherever he entered, say to the innkeeper: “The Master says: Where is the inn where I may eat the Passover lamb with my disciples?” This innkeeper was probably an acquaintance, a friend of Jesus. He would show them a large plastered hall where they were to prepare the Passover lamb. The two disciples found it and did as the Lord had told them. On this occasion too, Jesus let his divine omniscience shine. Yes, he is the Lord, he prepared everything himself for his suffering and death. The evil counsel of the Jews would not have gone ahead if he had not agreed. And he also determined the time of his death. He wanted and was to die on the very feast.

In the evening, Jesus himself came to Jerusalem and sat down with the twelve apostles to eat the Passover lamb with them. Before the meal began, the feet of those who were sitting at the table, or actually lying at the table, were washed. This task was usually carried out by the slaves in the house. But behold, here the Master himself rises to perform this service for his disciples. We must assume that a dispute over rank among the disciples, which the evangelist (Lk 22:24–30) tells of, gave him the immediate reason for this. The Lord reminded his disciples of what he had already impressed upon them earlier, that greatness in the kingdom of heaven consists in service, for whoever serves him faithfully here will rule with him there (Cf. Mt. 20:25 ff.; Mt. 19:28). But with this he reinforced his warning with action, by his example. Jesus knew that his hour had come, that he was leaving the world to go to the Father, that he had come from God and was going to God to enter into the full use of his divine power and majesty. He knew what Judas had in mind. With full awareness, according to his own free decision, the eternal Son of God is going towards death. But before he left the circle of his disciples, he showed them one last act of love. He rose from the meal, laid aside his garments, put on a towel, poured water into a basin and began to wash the disciples’ feet and then to dry them with the towel. He neglected nothing that was part of that service. But when he came to Simon Peter, the latter refused to let his master wash his feet. Jesus replied: “If I do not wash you, you have no part with me.” With these words he already indicated the actual meaning and purpose of this act. The external washing was meant to indicate a spiritual washing, the cleansing of sins. Only those whom Jesus washes and cleanses of sins have a part in him. The Lord was actually about to cleanse our sins through himself. “He speaks of the washing that he did with his blood on the pillar of the holy cross, and which was to be distributed to believers through the gospel and holy baptism” (Luther). Of course, the disciples did not yet understand what their master was doing to them, but only discovered it later. How ignorant Simon Peter still was at that time is shown by his further speech: “Lord, not the feet only, but also the hands and the head.” Jesus said to him: “He who is washed need only to wash his feet, for he is completely clean; and you are clean.” From this it is clear that the washing of feet was a symbolic act. The disciples of Jesus, the believers, are already clean. “You are now clean because of the word that I have spoken to you” (Jn 15:3). They have received Christ’s word in faith, and so they are pure and righteous before God. Nevertheless, believers still need a cleansing, such as the washing of the feet. Through the washing of the feet, the dust and dirt that had settled on the feet while walking was washed away. So all kinds of sin still settle on the walk of Christians as they go through the world. And now the faithful Savior also renders His own the service of continually cleansing them from their daily, ongoing sins. The Lord added: “But not all of you” are pure. For he knew his betrayer. The disciples who have again become servants of sin and slaves of Satan have lost the cleansing of their sins. After Jesus ​​had washed the disciples’ feet, put on his garments and sat down again, he explained that he had given them an example by what he had done. The washing of the feet also has an exemplary meaning. Just as Jesus, their Lord and Master, washed their feet, so his disciples, the believers, should also wash one another’s feet, serve one another, not be ashamed of even the smallest acts of service, should forgive one another for what he has wronged and help them to correct their mistakes. “But listen, when you see such a need in your master, wife, child, servant, neighbor or others, wash his feet, that is, take advantage of his infirmity, and see how you can put him in order.” (Luther) This is indeed a difficult but nevertheless blessed service. “If you know these things, you are blessed if you do them.” The Lord again speaks of the traitor. “I am not speaking of all of you. I know whom I have chosen,” that is, have chosen for salvation. “But that the Scripture might be fulfilled: He who eats bread with me has trampled on me underfoot,” actually: has lifted up his heel against me (Ps 41:10). The traitor is also included in the number of apostles. And again Jesus shows how much importance is attached to such services, which he recommended to his disciples by his example. Whoever welcomes a disciple of Jesus and lovingly cares for him, welcomes Christ and the Father of Christ.

 125. The Last Passover Meal 
and the Institution of the Lord’s Supper

Luke 22:15–23

(Matthew 26, 20-29. Mark. 14, 17-25. John 13:21-35)

Jesus then held the Passover meal with his disciples, ate the Passover lamb with them and then, according to the custom of the time, as the father of the house, passed the cup around the circle of disciples after he himself had drunk from it. He testified that he would not eat this lamb again until it was fulfilled in the Kingdom of God, in the completed Kingdom of God, and that he would not drink of the fruit of the vine again until the Kingdom of God came. The Passover meal, which the Jews celebrated in remembrance of the redemption from Egypt, also prophesied of the final, eternal redemption, the joyful meal of eternity, when the Lord would feed his people with the heavenly manna and lead them to drink with delight as from a stream. Christ now wanted to surrender himself to the slaughter block as the true Passover lamb and thereby open up the joys of eternal life to sinners. That was why he had so fervently desired to eat this final Passover lamb with his disciples because this meal was to lead up to his suffering and death. As the Savior of sinners, he burned with desire to obtain salvation for sinners.

During the meal, Jesus again pointed to his betrayer, as he had done during the washing of the feet. Matthew and Mark relate this affair about and with Judas before the account of the institution of the Lord’s Supper. Luke recounts it afterward. In all probability, the first two evangelists have maintained the chronological order here. For they said: “While they were eating,” namely Jesus and the twelve,—and then follows the discussion about the traitor. They are clearly referring to the Passover meal, and this was concluded when Jesus instituted the New Testament covenant meal. But even if this event, which ended with Judas’ departure, took place after the institution of the Lord’s Supper, and Judas thus also took part in the meal, one must by no means draw the conclusion that it is permissible to administer the sacrament to obviously unworthy communicants; for Judas’ apostasy, his wickedness, was still hidden from the other disciples at that time, and Judas had not yet committed the betrayal. While they were eating, Jesus said: “Truly I say to you, one of you will betray me.” The disciples looked at each other in dismay and asked one after the other: “Lord, is it I?” Every disciple of the Lord still has reason to be suspicious of himself and to test himself to see whether he stands in the faith.

Jesus continued: “He who dips his hand into the bowl with me will betray me.” At the Passover meal, according to later custom, a large bowl was set out with a porridge made from dates, figs, etc., which had a brick-colored appearance, in memory of the brick-making in Egypt. The guests dipped pieces of unleavened bread into this porridge and brought it to their mouths. Since the other disciples also dipped into this bowl, the traitor was not yet clearly identified with this remark. The Lord wanted to emphasize that someone who eats from the same bowl with him will betray him. And at the same time he cried out woe to this man, saying that it would be better for him if he had never been born. The Son of Man is indeed going to death according to God’s counsel and will, and the Scripture is also fulfilled through the betrayal. But this does not diminish the responsibility and guilt of the man through whom the Son of Man is betrayed. All evil is from man, in no way from God, and man must atone for what he has done, even if God then also makes the evil that man does serve his purposes. Now Simon Peter beckoned to the disciple who was leaning against the Lord—evidently John—who was to inquire who it was of whom Jesus spoke, and the latter asked, pressing himself close to Jesus’ breast: “Lord, who is it?” Jesus answered in a way that only John understood: “It is he to whom I dip the morsel and give it.” And he dipped a morsel of bread and gave it to Judas Iscariot (Jn 13:23–26). Now Judas asked with a bold face: “Is it I, Rabbi?” And Jesus replied: “You say so” (Mt 26:25). Thus Judas was unmasked. “After the bite, Satan entered into him” (Jn 13:27). This had already happened before, when he concluded his deal with the high priests. Now, after he had so shamefully despised Jesus’ last warning and threat, Satan took hold of him all the more firmly, and the judgment of hardening was sealed. Jesus spoke one more word to his betrayer: “What you are going to do, do quickly.” That very night, Jesus’ fate was to be fulfilled. It is understandable that the other disciples did not understand this mysterious word and thought that Jesus had only told Judas to buy a sacrifice for the festival or to give something to the poor. Even if they now knew what to think and expect from Judas, the agreement he had made with the high council was still hidden from them. Judas immediately went out into the night to carry out his devilish plan. And Jesus testified again to his disciples that the hour of his transfiguration, his glorification, had come, and commanded them to love one another as he had loved them (Jn 13:28–35).

And now another meal followed the Old Testament Passover meal. Before his departure, the Lord left the fruit of his suffering to his disciples in a precious testament and instituted the New Testament covenant meal. As they were eating, while they were still at the table, or, as Luke states more precisely, after the Passover meal, Jesus took the bread that was left over from the Passover, consecrated it with a prayer of thanks, broke it so that each disciple received a piece, and gave it to his disciples, saying: “Take, eat, this is my body,” or, explaining this expression even more closely: “This is my body, which is given for you,” or: “which is broken for you” (1 Cor 11:24). As he went around the circle of disciples, he used now this formula, now that. But whatever words he chose, the meaning was always the same. Then he also took the cup from which he had already drunk with his disciples at the Passover meal, gave thanks, gave it to them, and said: “Take and drink of it, all of you; this is my blood of the new testament, which is shed for many for the forgiveness of sins.” or: “the new testament in my blood, which is shed for you.” So what the Lord has in his hands and distributes, what the disciples take and eat, the bread, is the body of Christ, which he gives unto death, broken and slaughtered on the cross. The cup, the wine in the cup, which the disciples drink, is the blood of Christ, which he sheds on the tree of the cross, through which the new covenant is established, in which the new covenant has power and permanence. Christ offers his body and sheds his blood for his disciples, for many, to atone for their sins, for the forgiveness of sins. Thus, through the consumption of his body and blood, the forgiveness of sins is confirmed and sealed for the disciples. When distributing the bread and the cup, the Lord adds: “Do this in remembrance of me!”, “Do this, as often as you drink it, in remembrance of me!” And so the disciples of Jesus, the Christians, follow this way and thereby proclaim the death of the Lord until he comes; the celebration of the Lord’s Supper is an actual memorial of the suffering and death of Jesus Christ. And we Christians confess and believe that the Sacrament of the Altar is the true body and blood of our Lord Jesus Christ, under which bread and wine we Christians eat and drink, instituted by Christ himself. The interpretations of the enthusiasts and papists, such as that the bread only means the body and the wine the blood of Christ, or that the bread and wine are transformed into the body and blood of Christ, fail in the face of the clear text of Scripture. Of course, reason must give way here, it cannot understand how Jesus, when he stood before his disciples in visible form, could give them his body and blood to eat and drink, and how the exalted Christ, who is in heaven, should be physically present everywhere on earth with his body and blood wherever this meal is celebrated according to his institution. But Christ’s word is clear and true, and we also know from Scripture that the body of Jesus, the vessel of the Godhead, had another, higher, supernatural mode of being in addition to its limited form of existence, even in the days of his lowliness (Jn 3:13), and that the exalted Christ is not physically enclosed in heaven, but as God and man, also in his body, fulfills everything (Eph 1:23). So we take our reason captive to the obedience of Scripture and do not ponder, but rather thank our Lord for the great blessing of this sacrament of his. From this we draw ever new certainty of the forgiveness of our sins. By guaranteeing us the grace of God, the sacrament serves to strengthen our faith. Just as the first Passover meal strengthened the Israelites for the journey that lay ahead of them, through the desert to Canaan, so the Lord’s Supper is a viaticum for the children of the New Covenant during their earthly pilgrimage. And at the same time, like the Passover meal, it points us to the goal of the journey, to the meal of eternity, when the Lord will drink with us anew from the fruit of the vine in the kingdom of his Father (Mt 26:29).

 133. The Prayer Struggle in Gethsemane

Matthew 26:36–46 
(Mark 14:32–42; Luke 22:39–46; John 18:1,2)

Jesus came with his disciples to a farm at the foot of the Mount of Olives, a country estate that had a garden called Gethsemane, which means “oil-press.” Willingly and deliberately, he went to the place where Judas and the evil band could and should meet him. Judas knew this place well because Jesus often stayed there with his disciples. Jesus left his disciples at the entrance to the garden so that they could sit down until he went and prayed there, at the place he pointed to. He took only his three most trusted disciples, Peter and the two sons of Zebedee, John and James, with him deeper into the garden. They had been witnesses to his transfiguration and were now to witness his deepest humiliation. And now he began to mourn with great trepidation before the eyes of the three disciples. He also told them what was moving in his soul: “My soul is exceedingly sorrowful, even unto death; stay here and watch with me!” The horror of death had overtaken him, and in this great sadness he did not want to be alone. The anguish of his soul grew ever greater and tore him away, drove him violently away from his disciples, a stone’s throw away, so that he fell with his face to the ground and prayed: “My Father, if it is possible, let this cup pass from me.” He asks his Father, if it is possible, to spare him from the bitter cup that was already before his eye—the torture of the cross, death on the cross. He is a true, natural human being. Human nature resists and struggles against death. For death is unnatural. It destroys the life that God created and tears apart the bond of body and soul that God has created. Jesus considers it possible that the Father will grant him this request. He says to his Father: “All things are possible for you.” The counsel of God that he should attain salvation for the world through suffering and death had become obscured to his human consciousness in this anxious hour. What deep humiliation! Yet not the slightest murmur or contradiction mixed in with his requests and supplications. He calls God Abba, dear Father, and submits his will, his human will, completely to the will of his heavenly Father. “Yet not as I will, but as you will.” “Not my will, but your will be done!” He offers God the sacrifice of his will. When he suffered, he learned and practiced obedience, and became obedient to the point of death (Heb 5:8; Php 2:8). But an angel from heaven appeared to him and strengthened him, reminding him of the eternal counsel of God and the glorious outcome of his suffering. The Son of God humbled himself so low that he accepted strengthening and encouragement from an angel, a creature of God. He thereby received new strength for a new battle. And it came to pass that he wrestled with death and prayed more fervently. His drops of sweat fell to the ground like thick, heavy clots of blood. It was the inner anguish and passion of his soul that forced bloody sweat from him. After a short pause, he began to pray and sigh again: “My Father, is it not possible for this cup to pass from me, unless I drink it, Thy will be done!” And then he spoke the same words for the third time. But his prayer became more and more calm and composed. At last it seemed almost impossible to him that the cup could pass from him without being drunk. And so God’s will would be done in him and through him. Yes, in the days of his flesh, and especially in Gethsemane, Christ offered up prayers and supplications with loud cries and tears to the one who could save him from death, and was heard because he honored God (Heb 5:7). God saved him from this difficult hour, from anguish and the fear of death. It was impossible for the Son of God to be defeated in this battle.

But how did it happen that Jesus, the Holy One of God, trembled, shook, and feared so much before his approaching death? Death is only so bitter and terrible for sinners. Death is the wages of sin. But this Jesus was the Lamb of God who bears the sin of the world. The whole weight of our sins and misdeeds lay upon him and pressed him to the ground. He was to die the death of sinners. And so he felt and tasted the sting of death like no other sinful, mortal human being. The struggle of Jesus on the Mount of Olives was a second temptation by Satan. The one who had the power of death, the Devil, had come upon him again after having departed from him for a while (Lk 4:13). He had filled Jesus’ soul with the terror of death and hell and wanted to make death unbearable for him. He wanted, if possible, to frighten him away from the torture of the cross, and finally to shake his obedience to his Father in heaven and thereby thwart the redemption of the human race. Thank God, he did not succeed in doing this. And so the Lord’s prayer-struggle in Gethsemane is nothing but consolation for poor sinners. In hours of severe temptation and especially when we are dying, when our every breath—in and out—is difficult, when we are overcome by the fear of death, when the sweat of death appears on our foreheads, when the sins of our life accuse our soul, when the enemy threatens our life, we look in faith to Jesus, who in Gethsemane wrestled with death in our place for our good and defeated death, who there resisted to the point of bloodshed and gave God complete obedience. In the power of his anguish and torment of soul, his struggle and victory, we calm our hearts and overcome the fear and horror of death.

That night Jesus spoke and dealt with his heavenly Father three times. In between, he always sought out his three disciples. They had fallen asleep from sadness. Great sadness often weighs heavily on the mind and paralyzes the soul’s strength. The Lord awakens the disciples from their sleep, asks Simon Peter in particular if he could watch with him for an hour, and calls to them. And this call is for all of the Lord’s disciples, for all Christians: “Watch and pray that you do not fall into temptation!” It is precisely in hours of great tribulation that we must watch and pray, ask God for strength and surrender to his will so that we do not fall into temptation, so that our faith does not fail. “The spirit is willing, but the flesh is weak.” The spirit, the new man born of God, is willing to do good, to obey, and also ready to suffer with Christ. The flesh, the inherited nature, is too weak and incapable of doing this. Only through fervent prayer and supplication does the spirit gain the upper hand and keep the flesh in check. When Jesus returned to his disciples from the third prayer, he said to them: “Will you sleep and rest now? It is enough.” Now he no longer needs them to watch with him. The hour of fear and sadness is over. He is now firmly rooted in God. With confident courage he prepares to meet his betrayer and calls on his disciples to go with him. The second hour has now come when the Son of Man is to be delivered into the hands of sinners.

 134. The Arrest of Jesus ​​

Matthew 26:47–56
 (Mark 14:43–52; Luke 22:47–53; John 18:3–11)

While Jesus was still speaking with his disciples, Judas appeared at the entrance to the garden, and with him a great crowd of people. Judas had with him a band of Roman soldiers, part of the Roman garrison of Jerusalem, with a captain whom the chief priests, scribes and elders, the members of the high council, had requested from the governor Pontius Pilate, and servants of the chief priests and Pharisees. The former were armed with swords, the latter with clubs. They also carried torches and lamps in their hands, despite the full moon shining in the sky, in case Jesus should hide behind the bushes in the garden. Some of the high priests and captains or overseers of the temple were also there. It was therefore a well-armed band that had set out against Jesus. The attack was evidently also intended for Jesus’ disciples. The intention was to “destroy the whole nest.” At the same time, there was a fear of a popular uprising in support of Jesus. At midnight, the doors of the temple were opened, and thousands streamed in from the area surrounding Jerusalem and spent the night under the open sky. We see in this hostile crowd a picture of the world that is opposed to Christ. It has always tried to eradicate Christ and his religion from the earth with fire and sword, or at least to suppress and suppress Christianity with violent measures. And for the most part it was the false church, the spiritual authorities, that called on the secular authorities to fight against the true church of Christ. The Jewish leaders were so fiercely hostile to Christ because of the Word, the Word of truth, that they had heard from his mouth. The world hates Christians because of the truth that they confess. And so it is a sign of impotence, a harbinger of the final defeat, when the world knows no other way to confront the truth than with brute force.

Jesus knew everything that was to happen to him. God’s counsel was once again clear and distinct before him. And so he willingly accepted the cup that his father had intended for him. He went out from the interior of the garden to the entrance, towards the mob of murderers, to hand himself over into the hands of his enemies. It was precisely this willingness to suffer that gave his suffering such great value. Through his will we are sanctified, redeemed (Heb 10:10). He asked his pursuers whom they were looking for. They answered: “Jesus of Nazareth.” And then when he said to them: “I am he,” they drew back and fell to the ground in terror. In the tone of his voice and in his whole demeanor he had revealed something of the divine nobility and majesty that he concealed within himself. It would have been easy for him to crush and destroy the armed band with a word of his omnipotence. But he did not want to do that. He only wanted to make it clear and obvious to his enemies how incapable they would be of capturing him unless he gave himself up to them. So he immediately withdrew his majesty and spoke to them and encouraged them to carry out their plan, repeatedly assuring them that it was he they were looking for. We see that it is the all-knowing, all-powerful God who gives himself into the hands of men. Thus we understand correctly what is further reported to us: it is the martyrdom of God, the death of God, the blood of God. And truly, this ransom is enough. Thus sinners are truly redeemed. The Lord added: “If you seek me, let these go,” so that the word of his high priestly prayer would be fulfilled: “I have not lost any of those you gave me.” This one word of Jesus gave his disciples a free way out. At that time they were not yet strong enough to suffer and die with Christ. Thus the Lord protected their weak faith. So the Lord protects his own and does not allow them to be tempted beyond their ability. He is the stronger one. Without his will the hostile world cannot harm a hair on their head.

Jesus had made himself known to the Roman soldiers and the servants of the high priests, most of whom did not yet know him. Now Judas, who had been a silent witness to this affair until then, appeared on the scene and made it absolutely certain to the henchmen that Jesus of Nazareth was the man they had before them. He had arranged with them: “Whoever I kiss is the one; seize him and lead him away.” Now he kept his promise, approached Jesus, said to him: “Hail, Rabbi” and kissed him. The Lord showed his disgust at this shameful act with the words: “My friend, why have you come?” What are you doing? “Judas, are you betraying the Son of Man with a kiss?” That one of the Twelve betrayed his former master to his sworn enemies was bad enough, but the most troubling thing was that Judas still acted like a disciple and kissed Jesus. Judas Iscariot, the traitor, is a serious warning example in the Passion history. That is how far it can go with those who once were disciples of Jesus but then denied their faith and good conscience. The history of the Church shows many such Judases who handed over their former fellow believers into the hands of their persecutors and surrendered the most sacred goods and rights of the Church to the enemies of the Church. But the most disgusting thing is when these apostates still greet and kiss Jesus, still act pious and use religious language. Such hypocrisy is the greatest abomination before God.

When the armed men laid hands on Jesus and seized him, the disciples said to Jesus: “Lord, shall we strike with the sword?” And immediately Simon Peter, without waiting for Jesus’ answer, drew his sword and cut off the right ear of a servant of the high priest, named Malchus. This was carnal zeal. Jesus actually restrained his disciples’ activity: “Let them go!” Actually: “Lay off!" Stop! “That’s it!” He commanded Peter to put his sword in its scabbard. The Jesus’ cause cannot and should not be helped with the sword. Anyone who takes up the sword without being called shall perish by the sword. If the Lord wanted to defend himself against his enemies, he would only have to ask his Father, who would send him more than twelve legions of angels to help him. But no, he wants to drink the cup that his Father has given him. He wants to fulfill the Scripture. So it must happen. The Lord touched the ear of the wounded Malchus and healed him. He repaired the damage that the folly of his disciples had caused. Until the end, Jesus proved himself to be the kind doctor and Savior of mankind.

Then Jesus turned to the enemy horde, and in particular to the members of the High Council and the temple overseers who were present, and reproached them for having gone out with swords and clubs to capture him as if he were a murderer. This was a foolish undertaking. They would never have gotten Jesus under their control if God had not allowed them to. He had sat with them in the temple every day and taught them, but they had not laid hands on him. All their previous attempts to catch him had been unsuccessful. For his hour—God’s hour—had not yet come. “But this is your hour and the power of darkness.” The leaders of the Jews were subject to a higher power, the power of darkness and the prince of darkness, who through them was putting his murderous thoughts into action. And God now gave free rein to the wickedness of men and the devil in this hour, but only for the purpose, as the Lord again emphasizes, that the Scripture would be fulfilled, so that the eternal counsel of God concerning the redemption of the human race would be carried out. All enemies of Christ who attack Christ and his Church are in the service of Satan. And if they ever succeed in causing external harm to the Church of Christ, it is only because God allows evil will and desire. But God always has a salutary intention in doing so; what is evil must serve for the good of his people.

It is also reported of the disciples that they all abandoned Jesus and fled. Oh, and so many disciples, many Christians, have abandoned the cause of Jesus in the hour of danger. There was also a young man, also a follower of Jesus, who, when he followed the Lord and his disciples to Gethsemane, had put on a large linen cloth instead of an outer garment. He immediately let this go when he was caught and fled in just his underwear. This young man was probably none other than the evangelist who reports this incident, John Mark. Even in his later years he confessed with shame and remorse that he was also one of the deserters on the night when his Lord and Master was taken prisoner.

 135. Jesus before Annas & Peter’s Denial

John 18:12–27 
(Mt 26:57,58,69–75; Mk 14:53,54,66–72; Lk 22:54–62)

The Roman soldiers, led by their captain, and the Jewish servants seized Jesus, bound him, and led him first to Annas, the father-in-law of Caiaphas, who held the office of high priest that year. It is pointed out again that it was Caiaphas who advised the Jews that it would be good that one man should be killed for the people. This word, which God had put on the lips of the high priest, sheds light on the whole Passion story. Annas and Caiaphas lived in the high priest’s palace. This was a large square building, with an open courtyard in the middle. Annas had his residence in one part of it, and Caiaphas opposite him on the other side of the courtyard. Annas had been high priest before Caiaphas and had still retained the title. Out of love and honor for him, and perhaps also at his request, the matter was arranged in such a way that Jesus was first brought before him, giving him the opportunity to see and speak to the famous prisoner. And now Annas asked Jesus all sorts of questions about his teachings and his disciples, probably out of curiosity and perhaps also with the intention of eliciting a speech from him that could then be used as the reason for his condemnation. The Lord did not grant his request. He only reminded the high priest that he had spoken and taught freely before the world in schools and in the temple. There Annas also had the opportunity to hear him. And if he really wanted to learn about Jesus’ teachings, he could ask those who had heard him. With this, the Lord has also given us instruction. Such people who raise religious questions only for entertainment or for improper reasons and who despise the public preaching of the Word, are best served with silence or a short, serious rebuke. A servant of the high priest then gave Jesus a slap on the face because he had neglected the due respect. But Jesus had spoken quite rightly and rebuked that servant for his injustice. The truth, reproach about sin, is owed to everyone, even those who sit in office and honor. This was only a private interrogation that Annas conducted with Jesus. He was kept in custody in Annas’s apartment until the members of the high council had assembled. When this had happened, Annas sent Jesus bound to Caiaphas.

While Jesus was with Annas, what the Lord had said to Simon Peter was fulfilled outside in the courtyard. Two disciples, Simon Peter and another disciple, undoubtedly John, as his Gospel reports, had followed at a distance the hostile band that was taking Jesus away as a prisoner. John, as an acquaintance of the high priest, had gained entry into the high priest’s palace, but Peter had had to remain outside. After he noticed this, John had spoken to the doorkeeper and also got his fellow disciple in. While John followed his Lord and Master into the palace, Peter had gone through the covered gateway of the building into the courtyard and sat down by the charcoal fire that the servants of the high priests had lit in the cool of the night. He wanted to see how Jesus would fare. This was again sinful arrogance. Peter led himself into temptation by forcing himself into the company of the rough servants who had the same Christ-murdering intention as their masters. And so he soon fell. The story of Peter’s denial, if we put together the reports of the four evangelists, took the following course. The doorkeeper, who had deduced from her conversation with John that his companion was also a disciple of Jesus, had already asked Peter at the gate: “Are you not also one of this man’s disciples?” When she then saw Peter at the coal fire, she went up to him and said: “You were also with Jesus of Galilee,” and made him known to the servants standing around with the words: “This man was also with him.” But he denied it before everyone and said: “Woman, it is not I, I do not know him, I do not know what you are saying.” This incident made him somewhat uneasy and he went out of the courtyard into the gate, but soon calmed his conscience again. Even the call of the rooster, which now crowed for the first time, did not bring him to his senses. When he had returned to the coal fire, the first maid, the doorkeeper, began again and said to those who stood by: “This man is also one of them.” Another maid and a servant confirmed this saying: “This man was also with Jesus of Nazareth.” “You are also one of them.” And the whole crowd of servants pressed on him with the question: “Are you not one of his disciples?” Peter only met the intensified attack with even stronger opposition. He denied it again and swore: “I am not.” “I do not know the man.” For a short while he had managed to gain peace. After an hour, however, one of the servants pointed out that he was a Galilean, his language betrayed him, and therefore he was certainly a follower of this Jesus of Galilee. Others agreed. They had all heard the Galilean dialect from Peter’s own mouth. And finally a friend of Malchus, whose ear Peter had cut off, confirmed that he had seen Peter with Jesus in the garden.

Simon Peter was now found guilty of being a disciple of Jesus. Nevertheless, he would not admit it, but began to curse and swear: “I do not know the man of whom you speak.” Thus he had completely renounced and separated himself from Jesus, his Lord and Master. Peter had thereby fallen away from Christ, abandoned the faith, fallen from grace. While he was still speaking, the rooster crowed for the second time. At the same moment, Jesus was led across the courtyard from Annas to Caiaphas. Jesus turned and looked at Peter. This look from his Savior, whom he had so deeply grieved, went through Peter’s bones. He now remembered the word of the Lord: “Before the rooster crows twice, you will deny me three times,” and went out and wept bitterly. This was heartfelt contrition and repentance. But Peter certainly remembered also the other word of Jesus, that he had prayed for him so that his faith would not fail, and at that very hour, trusting in the word and grace of the Lord, he also sighed and cried out for forgiveness of his sins and also found forgiveness.

The Passion history reveals the world’s sin, which has brought all this suffering and woe upon Christ. And the sins of the disciples are also explicitly remembered. Peter’s sin, denying Christ, is a common sin of disciples. Many of the Lord’s disciples, many Christians, have suffered the same fate as Peter here. This story repeats itself every day. First, Christians become lazy and sluggish in their watching and praying. They go about their business confidently and carelessly, perhaps mixing with the company of—with any call to do so—loose, worldly people, and scoffers, and when the mockery of “You are also one of them,” “You also belong to the pious,” comes upon them, yes, often before the world even begins to mock, they are ashamed of their Savior and hide and conceal their Christianity. They make speeches similar to Peter, or act, behave as if they did not know Christ, as if they were not Christians. This may initially be a sin of weakness. But if a Christian repeatedly denies Christ, gets used to denying his Christian faith in dealings with unbelievers, if he numbs his conscience and ignores all warnings, then the sin of weakness becomes a mortal sin. If someone insists on this and confesses with word and deed: I am not a disciple, not a Christian, then he is really no longer a Christian and has lost Christ. And if it has come to this with someone who was once a disciple of Jesus and loved his Lord and Savior with all his heart, then he should follow Simon Peter in the other thing too: in repentance. As soon as God’s Word reminds him of his sin, the Spirit of God reproves him and the Savior looks at him in his Word and calls to him: Turn back. He should quickly get up, confess his sin to the Lord and plead for mercy and grace. If he persists in denial for too long, his faith may end forever. Ultimately, however, it is always the Lord’s grace, goodness and faithfulness that raises up the fallen disciples and gives sinners repentance and life.

 136. Jesus before the Jewish Ruling Council

Matthew 26:59–68 
(Mark 14:55-65; Luke 22:63–71)

After the High Council had assembled in its meeting room, which was in the residence of the High Priest Caiaphas, and the imprisoned Jesus had been brought before it, the trial began immediately. According to the law (Dt 17:6), every case should be decided by the testimony of two or three witnesses. The Council wanted to maintain the appearance of legality also here. But a bad case only becomes worse if one tries to make it look good. So they first sought testimony against Jesus. Many false witnesses came forward, but their testimonies did not agree. Finally, two witnesses came forward and brought forth a statement that Jesus had made several years before in Jerusalem, and which, as it was presented, seemed to imply a crime. After the first cleansing of the temple, Jesus said: “Destroy this temple, and in three days I will raise it up” (Jn 2:19 ff.), referring to the temple of his body and prophesying his death and resurrection. One witness twisted these words to say that Jesus had said that he could, or that he would destroy the temple of God, namely the stone temple in Jerusalem, and thus spoke blasphemous words against this holy place. The other witness admitted that Jesus had spoken of a temple that was not made with human hands. So even these witnesses contradicted each other. The Lord did not reply a word to these foolish, lying accusations. Everything that the enemies of Christ bring forward and object against Christ and the religion of Christ, such as that Christianity is a harmful religion, that Christians are harmful people, is false testimony, a web of lies, full of inconsistencies and contradictions, and does not require serious refutation.

Since they could not get to Jesus with testimony, they tried another way, trying to get him to say something that would make him a criminal, and they put the question to him whether he was the Christ. But he said to them, “If I tell you, you will not believe.” I have told you often enough. “But if I ask, you do not answer, and yet you do not let me go.” If I ask you whether what I say about myself is not in accordance with the Scripture, you are silent, and so all further talk is futile. Then the chairman of the high council, the high priest Caiaphas, demanded an oath from him, that he should explain briefly and succinctly and swear that he was really Christ, the Son of the Most Blessed One. And Jesus answered: “You’ve said it. I am.” But he added: “From now on you will see the Son of Man sitting at the right hand of power, and coming on the clouds of heaven.” When these judges of his see him again, they will see him as their judge. And how all the enemies of Christ will tremble and shake when this very Christ whom they have rejected comes to judge them and calls them to account! Then the high priest tore his garments and said: “He has blasphemed God; what further testimony do we need?” He made a tear in his garment in front of his chest as a sign of sadness and indignation at this supposed blasphemy. What horrible hypocrisy when a bitter enemy of the truth still behaves piously, as if he were seeking God’s glory! The verdict was immediately decided. They all condemned him and said: “He is worthy of death.” Thus the Jewish people, through their highest authority, condemned their Messiah to death. And this was basically because Christ was the Son of God and, as the Son of God, had told them the truth, punished their evil works, and exposed their hypocrisy and pretense. If the world, and especially the pious world, the false church, still rejects and condemns Christ, Christ’s word, the reason for this is that Christ is the Son of God, his Word is God’s Word, and because God’s Son, God’s Word, exposes and condemns the wickedness of their hearts and puts to shame all their glory and pride. But we thank our Lord Jesus Christ that he allowed this judgment of blood to be carried out and that he finally testified and solemnly, formally swore that he is the Son of the highly-praised One. Now we know that we are reconciled to God through the death of his son. The blood of Jesus Christ, the Son of God, cleanses us from all sin.

Now Jesus was regarded as someone who should be cut off from the people (Lev 24:16). And so some of the members of the council spat in his face. But the rough servants who held him vented their anger on him, beat him with their fists, gave him slaps on the cheek, and mocked and blasphemed, covering his face and asking him: “Prophesy to us, Christ, who is it that struck you?” That was the beginning of Christ’s torture. And if today the unbelieving world, the loose crowd of scoffers, still mocks the prophecy and the Word of Christ or vents its anger on Christ’s disciples, that is only a continuation of Christ’s agony. But we thank our Lord Christ that he bore such torment patiently, without protest. For his patience is our salvation.