The custom was to come to Jerusalem several days before the Passover, in
order to prepare for it. Jesus arrived late, and at one time his enemies thought
they were frustrated in their hope of seizing him. The sixth day before the
feast (Saturday, 8th of Nisan, equal to the 28th March) he at last reached
Bethany. He entered, according to his custom, the house of Lazarus, Martha
and Mary, or of Simon the leper. They gave him a great reception. There was
a dinner at Simon the leper's, where many persons were assembled, drawn thither
by the desire of Seeing him, and also of seeing Lazarus, of whom for some time
so many things had been related. Lazarus was seated at the table, and attracted
much attention. Martha served, according to her custom. It seems that they
sought, by an increased show of respect, to overcome the coolness of the public,
and to assert the high dignity of their guest. Mary, in order to give to the
event a more festive appearance, entered during dinner, bearing a vase of perfume,
which she poured upon the feet of Jesus. She afterwards broke the vase, according
to an ancient custom by which the vessel that had been employed in the entertainment
of a stranger of distinction was broken. Then, to testify her worship in an
extraordinary manner, she prostrated herself at the feet of her Master and
wiped them with her long hair. All the house was filled with the odor of the
perfume, to the great delight of everyone except the avaricious Judas of Kerioth.
Considering the economical habits of the community, this was certainly prodigality.
The greedy treasurer calculated immediately how much the perfume might have
been sold for, and what it would have realized for the poor. This not very
affectionate feeling, which seemed to place something above Jesus, dissatisfied
him. He liked to be honored, for honors served his aim and established his
title of son of David. Therefore, when they spoke to him of the poor, he replied
rather sharply: "Ye have the poor always with you; but me ye have not always." And,
exalting himself, he promised immortality to the woman who in this critical
moment gave him a token of love.
The next day (Sunday, 9th of Nisan) Jesus descended from Bethany to Jerusalem.
When, at a bend of the road, upon the summit of the Mount of Olives, he saw
the city spread before him, it is said he wept over it, and addressed to it
a last appeal. At the base of the mountain, at some steps from the gate, on
entering the neighboring portion of the eastern wall of the city, which was
called Bethphage, no doubt on account of the fig-trees with which it was planted,
he had experienced a momentary pleasure. His arrival was noised abroad. The
Galileans who had come to the feast were highly elated, and prepared a little
triumph for him. An ass was brought to him, followed, according to custom,
by its colt. The Galileans spread their finest garments upon the back of this
humble animal as saddle-cloths, and seated him thereon. Others, however, spread
their garments upon the road, and strewed it with green branches. The multitude
which preceded and followed him, carrying palms, cried: "Hosanna to the son
of David! Blessed is he that cometh in the name of the Lord!" Some persons
even gave him the title of king of Israel. "Master, rebuke thy disciples," said
the Pharisees to him. "If these should hold their peace, the stones would immediately
cry out," replied Jesus, and he entered into the city. The Hierosolymites,
who scarcely knew him, asked who he was. "It is Jesus, the prophet of Nazareth,
in Galilee," was the reply. Jerusalem was a city of about 50,000 souls. A trifling
event, such as the entrance of a stranger, however little celebrated, or the
arrival of a band of provincials, or a movement of people to the avenues of
the city, could not fail, under ordinary circumstances, to be quickly noised
about. But at the time of the feast the confusion was extreme. Jerusalem at
these times was taken possession of by strangers. It was among the latter that
the excitement appears to have been most lively. Some proselytes, speaking
Greek, who had come to the feast, had their curiosity piqued, and wished to
see Jesus. They addressed themselves to his disciples; but we do not know the
result of the interview. Jesus, according to his custom, went to pass the night
at his beloved village of Bethany. The three following days (Monday, Tuesday,
and Wednesday) he descended regularly to Jerusalem; and, after the setting
of the sun, he returned either to Bethany, or to the farms on the western side
of the Mount of Olives, where he had many friends.
A deep melancholy appears, during these last days, to have filled the soul
of Jesus, who was generally so joyous and serene. All the narratives agree
in relating that before his arrest he underwent a short experience of doubt
and trouble; a kind of anticipated agony. According to some, he suddenly exclaimed, "Now
is my soul troubled. O Father, save me from this hour." It was believed that
a voice from heaven was heard at this moment: others said that an angel came
to console him. According to one widely-spread version, the incident took place
in the garden of Gethsemany. Jesus, it was said, went about a stone's throw
from his sleeping disciples, taking with him only Peter and the two sons of
Zebedee, and fell on his face and prayed. His soul was sad even unto death;
a terrible anguish weighed upon him; but resignation to the Divine will sustained
him. This scene, owing to the instinctive art which regulated the compilation
of the Synoptics, and often led them in the arrangement of the narrative to
study adaptability and effect, has been given as occurring on the last night
of the life of Jesus, and at the precise moment of his arrest. If this version
were the true one, we should scarcely understand why John, who had been the
intimate witness of so touching an episode, should not mention it in the very
circumstantial narrative which he has furnished of the evening of the Thursday.
All that we can safely say is, that during his last days the enormous weight
of the mission he had accepted pressed cruelly upon Jesus. Human nature asserted
itself for a time. Perhaps he began to hesitate about his work. Terror and
doubt took possession of him, and threw him into a state of exhaustion worse
than death. He who has sacrificed his repose and the legitimate rewards of
life to a great idea always experiences a feeling of revulsion when the image
of death presents itself to him for the first time, and seeks to persuade him
that all has been in vain. Perhaps some of those touching reminiscences which
the strongest souls preserve, and which at times pierce like a sword, came
upon him at this moment. Did he remember the clear fountains of Galilee where
he was wont to refresh himself; the vine and the fig-tree under which he had
reposed, and the young maidens who, perhaps, would have consented to love him?
Did he curse the hard destiny which had denied him the joys conceded to all
others? Did he regret his too lofty nature, and, victim of his greatness, did
he mourn that he had not remained a simple artisan of Nazareth? We know not.
For all these internal troubles evidently were a sealed letter to his disciples.
They understood nothing of them, and supplied by simple conjectures that which
in the great soul of their Master was obscure to them. It is certain at least
that his Divine nature soon regained the supremacy. He might still have avoided
death; but he would not. Love for his work sustained him. He was willing to
drink the cup to the dregs. Henceforth we behold Jesus entirely himself; his
character unclouded. The subtleties of the polemic, the credulity of the thaumaturgus
and of the exorcist, are forgotten. There remains only the incomparable hero
of the Passion, the founder of the rights of the free conscience, and the complete
model which all suffering souls will contemplate in order to fortify and console
themselves.
The triumph of Bethphage -- that bold act of the provincials in celebrating
at the very gates of Jerusalem the advent of their Messiah-King -- completed
the exasperation of the Pharisees and the aristocracy of the temple. A new
council was held on the Wednesday (12th of Nisan) in the house of Joseph Kaiapha.
The immediate arrest of Jesus was resolved upon. A great idea of order and
of conservative policy governed all their plans. The desire was to avoid a
scene. As the feast of the Passover, which commenced that year on the Friday
evening, was a time of bustle and excitement, it was resolved to anticipate
it. Jesus being popular, they feared an outbreak; the arrest was therefore
fixed for the next day, Thursday. It was resolved, also, not to seize him in
tho temple, where he came every day, but to observe his habits, in order to
seize him in some retired place. The agents of the priests sounded his disciples,
hoping to obtain useful information from their weakness or their simplicity.
They found what they sought in Judas of Kerioth. This wretch, actuated by motives
impossible to explain, betrayed his Master, gave all the necessary information,
and even undertook himself (although such an excess of vileness is scarcely
credible) to guide the troop which was to effect his arrest. The remembrance
of horror which the folly or the wickedness of this man has left in the Christian
tradition has doubtless given rise to some exaggeration on this point. Judas
until then had been a disciple like the others; he had even the title of Apostle;
and he had performed miracles and driven out demons. Legend, which always uses
strong and decisive language, describes the occupants of the little supper
room as eleven saints and one reprobate. Reality does not proceed by such absolute
categories. Avarice, which the Snoptics give as the motive of the crime in
question, does not suffice to explain it. It would be very singular if the
man who kept the purse, and who knew what he would lose by the death of his
chief, were to abandon the profits of his occupation in exchange for a very
small sum of money. Had the self-love of Judas been wounded by the rebuff which
he had received at the dinner at Bethany? Even that would not explain his conduct.
John would have us regard him as a thief, an unbeliever from the beginning,
for which, however, there is no probability. We would rather ascribe it to
some feeling of jealousy or to some dissension among the disciples. The peculiar
hatred John manifests towards Judas confirms this hypothesis. Less pure in
heart than the others, Judas had, from the very nature of his office, become
unconsciously narrow- minded. By a caprice very common to men engaged in active
duties, he had come to regard the interests of the treasury as superior even
to those of the work for which it was intended. The treasurer had overcome
the Apostle. The murmurings which escaped him at Bethany seem to indicate that
sometimes he thought the Master cost his spiritual family too dear. No doubt
this mean economy had caused many other collisions in the little society.
Without denying that judas of Kerioth may have contributed to the arrest
of his Master, we still believe that the curses with which he is loaded are
somewhat unjust. There was, perhaps, in his deed more awkwardness than perversity.
The moral conscience of the man of the people is quick and correct, but unstable
and inconsistent. it is at the mercy of the impulse of the moment. The secret
societies of the republican party were characterized by much earnestness and
sincerity, and yet their denouncers were very numerous. A trifling spite sufficed
to convert a partisan into a traitor. But if the foolish desire for a few pieces
of silver turned the head of poor Judas, he does not seem to have lost the
moral sentiment completely, since, when he had seen the consequences of his
fault, he repented, and, it is said, killed himself.
Each moment of this eventful period is solemn, and counts more than whole
ages in the history of humanity. We have arrived at the Thursday, 13th of Nisan
(2nd April). The evening of the next day commenced the festival of the Passover,
begun by the feast in which the Paschal lamb was eaten. The festival continued
for seven days, during which unleavened bread was eaten. The first and the
last of these seven days were peculiarly solemn. The disciples were already
occupied with preparations for the feast. As to Jesus, we are led to believe
that he knew of the treachery of Judas, and that he suspected the fate that
awaited him. In the evening he took his last repast with his disciples. It
was not the ritual feast of the passover, as was afterwards supposed, owing
to an error of a day in reckoning; but for the primitive Church this supper
of the Thursday was the true passover, the seat of the new covenant. Each disciple
connected with it his most cherished remembrances, and numerous touching traits
of the Master which each one preserved were associated with this repast, which
became the corner-stone of Christian piety and the starting-point of the most
fruitful institutions.
Doubtless the tender love which filled the heart of Jesus for the little
Church which surrounded him overflowed at this moment, and his strong and serene
soul became buoyant, even under the weight of the gloomy preoccupations that
beset him. He had a word for each of his friends; two among them especially,
John and Peter, were the objects of tender marks of attachment. John (at least,
according to his own account) was reclining on the divan, by the side of Jesus,
his head resting upon the breast of the Master. Towards the end of the repast
the secret which weighed upon the heart of Jesus almost escaped him: he said, "Verily
I say unto you, that one of you shall betray me." To these simple men this
was a moment of anguish; they looked at each other, and each questioned himself.
Judas was present; perhaps Jesus, who had for some time had reasons to suspect
him, sought by this expression to draw from his looks or from his embarrassed
manner the confession of his fault. But the unfaithful disciple did not lose
countenance; he even dared, it is said, to ask with the others: "Master, is
it I?"
Meanwhile, the good and upright soul of Peter was in torture. He made a sign
to John to endeavor to ascertain of whom the Master spoke. John, who could
converse with Jesus without being heard, asked him the meaning of this enigma.
Jesus, having only suspicions, did not wish to pronounce any name; he only
told John to observe to whom he was going to offer a sop. At the same time,
he soaked the bread and offered it to Judas. John and Peter alone had cognisance
of the fact. Jesus addressed to Judas words which contained a bitter reproach,
but which were not understood by those present; and he left the company. They
thought that Jesus was simply giving him orders for the morrow's feast.
At the time this repast struck no one; and apart from the apprehensions which
the Master confided to his disciples, who only half understood them, nothing
extraordinary took place. But after the death of Jesus they attached to this
evening a singularly solemn meaning, and the imagination of believers spread
a coloring of sweet mysticism over it. The last hours of a cherished friend
are those we best remember. By an inevitable illusion, we attribute to the
conversations we have then had with him a meaning which death alone gives to
them; we concentrate into a few hours the memories of many years. The greater
part of the disciples saw their Master no more after the supper of which we
have just spoken. It was the farewell banquet. In this repast, as in many others,
Jesus practiced his mysterious rite of the breaking of bread. As it was early
believed that the repast in question took place on the day of the Passover,
and was the Paschal feast, the idea naturally arose that the Eucharistic institution
was established at this supreme moment. Starting from the hypothesis that Jesus
knew beforehand the precise moment of his death, the disciples were led to
suppose that he reserved a number of important acts for his last hours. As,
moreover, one of the fundamental ideas of the first Christians was that the
death of Jesus had been a sacrifice, replacing all those of the ancient Law,
the "Last Supper," which was supposed to have taken place, once for all, on
the eve of the Passion, became the supreme sacrifice -- the act which constituted
the new alliance -- the sign of the blood shed for the salvation of all. The
bread and wine, placed in connection with death itself, were thus the image
of the new testament that Jesus had sealed with his sufferings -- the commemoration
of the sacrifice of Christ until his advent.
Very early this mystery was embodied in a small sacramental narrative, which
we possess under four forms, very similar to one another. John, preoccupied
with the Eucharistic ideas, and who relates the Last Supper with so much prolixity,
connecting with it so many circumstances and discourses, and who was the only
one of the evangelists whose testimony on this point has the value of an eyewitness,
does not mention this narrative. This is a proof that he did not regard the
Eucharist as a peculiarity of the Lord's Supper. For him the special rite of
the Last Supper was the washing of feet. It is probable that in certain primitive
Christian families this latter rite obtained an importance which it has since
lost. No doubt Jesus on some occasions had practiced it to give his disciples
an example of brotherly humility. It was connected with the eve of his death,
in consequence of the tendency to group around the Last Supper all the great
moral and ritual recommendations of Jesus.
A high sentiment of love, of concord, of charity, and of mutual deference,
animated, moreover, the remembrances which were cherished of the last hours
of Jesus. It is always the unity of his Church, constituted by him or by his
Spirit, which is the soul of the symbols and of the discourses which Christian
tradition referred to this sacred moment: "A new commandment I give unto you," said
he, "that ye love one another; as I have loved you, that ye also love one another.
By this shall all men know that ye are my disciples, if ye have love one to
another. Henceforth I call you not servants; for the servant knoweth not what
his lord doeth: but I have called you friends; for all things that I have heard
of my Father I have made known unto you. These things I command you, that ye
love one another." At this last moment there were again evoked rivalries and
struggles for precedence. Jesus remarked that if he, the Master, had been in
the midst of his disciples as their servant, how much more ought they to submit
themselves to one another. According to some, in drinking the wine, he said, "I
will not drink henceforth of this fruit of the vine until that day when I drink
it new with you in my Father's kingdom." According to others, he promised them
soon a celestial feast, where they would be seated on thrones at his side.
It seems that towards the end of the evening the presentiments of Jesus took hold of the disciples. All felt that a very serious danger threatened the Master, and that they were approaching a crisis. At one time Jesus thought of precautions and spoke of swords. There were two in the company. "It is enough," said he. He did not, however, follow out this idea; he saw clearly that timid provincials would not stand before the armed force of all the great powers of Jerusalem. Peter, full of zeal, and feeling sure of himself, swore that he would go with him to prison and to death. Jesus, with his usual acuteness, expressed doubts about him. According to a tradition, which probably came from Peter himself, Jesus declared that Peter would deny him before the crowing of the cock. All, like Peter, swore that they would remain faithful to him.
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