Lecture 32. The betrayal of Judas, the taking of Christ into custody. The trial of the Lord by the high priests Annas and Caiaphas. Peter's denial. Sanhedrin court. Death of Judas the Traitor. Christ on trial before Pilate and Herod.

Betrayal of Judas Matt. 26, 47 -50 Mk. 14, 43 -46 Luke. 22, 47 -48 John. 18, 2 -9 47. And, when yet 43. And immediately, as He still 47. When He still 2. And Judas knew this place, He said, behold Judas, spoke, comes, said this, his betrayer, because Jesus was often one of the twelve, Judas, one of the people who appeared, and gathered there with His disciples. came, and with him the twelve, and with him went before him 3. So Judas, taking a band of soldiers and a multitude of people with one of the servants from the high priests and swords and staves, from the twelve, the Pharisees, comes there with the lanterns of the high priests and is called Judas, and lamps and weapons. Zigaben: “Luke (22:48) says that when Judas approached Jesus Christ to kiss the elders of the people. scribes and elders. and he approached 4. Jesus, knowing everything that would happen to Him, His, St. John, Judas brought the whole one. Judas, did Jesus Christ kiss the Son of Man with the mouth and say to him: “Spira,” that is, to the legion called “betrayed?” “According to 48. And he who betrayed Him 44. And he who betrayed Him to Jesus, part of him went out and said to them: Whom are you looking for? We generously expressed a sign, saying: kisses and reproached for the fact that he makes a sign of love before the target gave them a sign, saying: gave a kiss to the head. 5. They answered: Jesus of Nazareth. and consisting of 1000 people with a thousand commander in. His. This crowd came with lanterns as a sign of betrayal. However, He pushed him away and accepted the kiss, and so on. The warriors do not and can from Himself, in hidden places allowed with Whom I will kiss, He and Whom I will kiss, with torches in the assumption that the Lord For he hides Jesus says to them: It is I. I stood there, take Him and take the sign: Whom I gave Myself" . with them also Judas, His betrayer. were armed with swords, and the servants of the high priests with drekoli. Apparently, they are 49. And immediately approach, lead carefully. kiss, He and 6. And when he said they expected the possibility of serious resistance.” to them: “It’s me,” - they are Blzh. Theophylact: “Judas gives a sign, partly because it was night and they could not go to Jesus, said: 45. And having come, he immediately eats. retreated back and fell to the ground. recognize, and on the other hand, and therefore, 48. Jesus said to take Jesus were not any of those who came 7. Again, the Blzh was not subjected to so much. Rabbi! And Theophylact: “The Lord to Him and about spiritual destruction, by which he asked them: whom are you looking for? They say Rejoice, Averky: the people came up and asked not that they needed to know, but to capture Jesus by cunning, Blzh. Theophylact: says: Rabbi! and to him: according to which they distorted: Jesus of Nazareth. that “Christ was inspired that, perhaps, not simply.” Those who came were the bishop’s servants, they would have to. It’s wonderful how the soldiers didn’t take as much at all, in order to show that the disciples the evangelist understood this and kissed Him about destruction, and how He has followers, Judas! bodily. intercede for Him. knew carefully, so who can then, like Him. Jesus. The student was not killed and found out. He asks how annoying. And suddenly it is obvious that they are not His. together with Him the apostles saw Him and not them, even then, Jesus answered: another person, and this is theirs. 50. Jesus said how he kissed and shows them the Teacher by kissing.” concluded. Is it with His kiss that when Peter I told you that He openly, without saying anything, said: “It is I.” fearing the power of the word of Christ, Judas. So, then, 8. It was indescribable that they did not recognize him by his voice nor did they lay Him who was taken by me; so, if you are looking for a reason, leave them, Obviously, this is 46. And the rest, to him: friend, why did you forcefully betray the Son by them. . . If I accept their infirmities, for myself His enemies are amazing if And the surprise of such an answer and the strength of spirit, strength. would crucify Him, even if there was popular indignation, voluntarily.” they are beyond temptation." have you come? Then could their hands take Him and take the Human One? surrendered to go, - Judas to take Jesus “The high priests, apparently He Himself, without fear, gave the order manifested in it, produced an extraordinary effect on those who came: they retreated Glatkov: “Such caution on the part said, Whom the word spoken to them would come true, they approached and laid Him. The detachment, apparently, did not have high priests; they needed two of them: 9. Yes, they need to be brought.” carefully. back, and fell on those who were awake and spilled the beans on the ground." “Of those whom You gave Me, I did not give reasons: those sent could have accidentally met hands on Jesus, and took Him. Whoever they are going to, and thereby attract a crowd that could free the detainee and kill no one.” them, for their Prophet; In addition, there was already a case when the guards of the temple and the servants of the high priests, sent to take Jesus, did not dare to detain Him (John 7: 45-46).”

Taking Christ into custody, Peter's sword Matt. 26, 51 -56 Mk. 14, 47 -52 Luke. 22, 49 -53 John. 18, 10 -12 51. And behold, one of those who were with 47. And one of 49. And those who were with Him, seeing, to 10. Simon Jesus, stretching out his hand, took out those who stood there and extracted what was going on, said to Him: Peter , having a sword, his sword and, having struck the slave with the sword, struck the servant, Lord! Shouldn't we strike him and draw him out, and cut off the high priest with the sword? hit my ear. and cut off his ear. 50. And one of them struck the servant of the high priest. 52. Then Jesus said to him: 48. Then Jesus the high priest, and cut off that servant, and put thy sword back in its place, said unto them, It is as if he had his right ear. cut off his right hand, for all who took the sword used the sword against the thief 51. Then Jesus said, “ear.” The name of the slave will perish; Leave your swords alone, that's enough. And, there was Malchus. 53. Or do you think that I cannot sword, stakes, so that if I touch his ear, I will heal 11. Nolamb, Blzh. Theophylact: “He (Peter) will perish by the sword” who had recently killed a. Jesus Averky: “For he took everything and had it with him - this, of course, is not a prophecy, only now to pray to My Father at the supper. Me. it. e. take Cutting off an ear, shows that he said to another Peter: He is a king, once the people who attack the Jews were sick and him. Blzh. Jerome: “Malchus, whose wickedness tasted the law of Divine truth of a general nature: the Jews, became a slave with the intention of presenting to Me more than And 49. Every day 52. Put the same thought into the high priests and the same letter, the greed of the priests. he has lost his rights and deserves the same. This is to take his life or inflict disobedience on him." wound, that ear, so that everything insignificant into the sword of twelve legions of Angels? ear. And the Lord restores the temple and the ear of those of the Jews, I was with you in the rulers of the right scabbard; Is it really possible to listen to the Scriptures in the commandment given after the flood: “Whoever sheds human blood, which is imprisoned by the left 54. How will the Scriptures be fulfilled, that the temple and slaves turn into royal and priestly.” You taught the elders who gathered for Me not to drink which will be shed by the hand of man: His blood they desire to believe, and the race for man was created in the image of God...” (Genesis 9: 6).” Zigaben: “slave is it supposed to be like that? the high priest lost an ear to show that the high priests did not. Lopukhin: “In words against Him, Jesus said: like the cup that they took Me. But Christ heard a bitter reproach. At the very first, they were deprived of hearing the prophecies concerning Him because of envy; “He was numbered among the evildoers.” 55. At that hour Jesus said to the people, “Let the Scriptures be fulfilled.” as if the Father gave it to me to find a robber? the reproach was that He to i.e. understanding them. Blzh. Theophylact: they came out with the healing of the slave. He does not need this, that they will be and that they would be stakes. Then the warriors seem to be like Jerome: “I” Indicate mercy. Onnim, exterminated from. This is strongly expressed in you with swords and could take revenge on them, all 12. even if Blzh. The thief showed His help to the twelve apostles, although the Romans were Jews (Isa. 53:12). But he was not a robber. I would like a sword; He also taught us to do good to those who do us evil. Noah, how did you defend Me, because you took the sword against Him.” legions of angelic troops. Should Yaslov take twelve from Me with swords and stakes? the sides point to the can “I sat” in order to take one of them, Me; every day of the ancients one legion was made up of 53. Every thousand people.” The captain of the thousand was sitting with you. Blzh. Theophylact: “However, are you teaching Christ not to take revenge? First of all, he struck with a sword the one who was commanded to “sitting” in the temple, and with I from six there was another day - - the full custom is not undertaken not for yourself, but for the Teacher, and then in His temple, and you did not truly do the opposite - was not yet perfect." and the servants are the night, and the power of you in the peaceful calm activity of I, teaching in the temple, and you took this is your power of darkness. Therefore, you are like robbers, mobile, but the Jews took Me. activities raised their hands against Me, they chose a secret and complete time, which is decent and 56. All these things will come true now of danger.” the authority of Jesus and have bound your time both to you and to the work you are undertaking." writings of the prophets. darkness. His…

The flight of the disciples, the incident of the naked youth Matt. 26:56 Then all the disciples left Him and fled. Mk. 14, 50 -52 50. Then, leaving Him, everyone fled. 51. One young man, wrapped in a veil over his naked body, followed Him; and the soldiers seized him. 52. But he left the veil and ran away from them naked. Zigaben: “Some say that the young man was from the house in which Jesus Christ ate Easter, and others, definitively. Jacob, the brother of the Lord, who... Peter’s life “But not all the Apostles that were left the Lord. Two of them - all of them and John - wore the same clothes." They began to follow from afar the departing detachment of soldiers who took Jesus, followed Him, although at some distance, and so reached Jerusalem itself, seeing where their beloved Teacher was brought. Where he lived somewhere nearby, Averky woke up: “One might think that this young man fled the other nine students unknown, but apparently they were so shocked and frightened by everything that happened, the noise made by the detachment, and hurried, without getting dressed, but only hiding behind themselves that they were sitting somewhere hidden with the doors locked (John 20:19).” blanket, leave the house and see what’s happening. An ancient legend sees in this young man the Evangelist Mark himself. Evangelists often hid their name when speaking about themselves."

The trial of the Lord by the High Priest Anna In. 18, 12 -23 12. Then the soldiers and the captain and the servants of the Jews took Jesus and bound Him, 13. and took Him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 14. It was Caiaphas who gave advice to the Jews that it was better for one person to die for Zigaben: “For joy they boasted of this deed, as if representing some people. trophy. And leading Him to Annas first, since Caiaphas, who was in that year 15. Simon Peter and another disciple followed Jesus; This disciple was known by the high priest and revered him as a father, due to such family ties.” to the high priest and went with Jesus into the courtyard of the high priest. 16. And Peter stood outside the doors. Then another disciple, who was known to the high priest, came out and spoke to the doorkeeper and brought Peter in. 17. Then the servant servant said to Peter: “Are you not one of this man’s disciples?” He said no. "Ap. John was known to the high priest, to whom exactly and why is unknown: 18. Meanwhile, the slaves and servants, having lit a fire, because it was cold, stood and warmed themselves. according to legend - according to their fishing." Peter also stood with them and warmed himself. Glatkov: “If Jesus had endured this insult in silence, they might have thought that He 19. The high priest asked Jesus about His disciples and about His teaching. recognizes it as deserved; An overly zealous servant would be especially proud. 20 Jesus answered him: I have spoken openly to the world; I always taught in the synagogue and in the temple, where Jesus always asked Jesus about his disciples with such silent approval, perhaps like this: Bl. Theophylact: “High priest of action. Therefore, in order to stop evil in itself, the Jews converged, and secretly said nothing. at the beginning, to let the servant feel all of them, and what kind of sin, Jesus conquers evil, where are they, who are they, for what purpose did He gather the burden from His intention? he wanted 21. What Theophylact: “Do you suspect that I am some kind of rebel who secretly composes Me? told them; behold, they know that I have spoken. Blzh. you ask “If I ask those who heard that I am a troublemaker. He also asks for a kind word. some innovator or bad, point out what exactly in mine he said bad, then show, convict Him, as 22. When He said this, one of the ministers stood. I didn’t say anything, just on the cheek, saying: some kind of conspiracies; but you consider Me bad; close, hit Jesus, what is the answer to the high priest, do you say that it is secret and if it is not contrary to the teaching: what is it, does it not differ from the Law, I said well, to Moses, so that it is so outrageous and, as you think, I’m not introducing anything new, and you answer the high priest with cunning and secret? are you hitting me? (John 18:23)." in the teaching to find a reason to kill Him as an opponent of God? ". 23. Jesus answered him: “If I said something bad, I didn’t say anything of my own.” by intention I show what is bad; What if it’s good that you beat Me? 24. Annas sent Him bound to the high priest Caiaphas.

The trial of the Lord by the high priest Caiaphas Matt. 26, 57 -61; Mk. 14, 53 -59 Luke. 22, 54 57. And those who took Jesus took Him to 53. And they brought Jesus to the high priest; and 54. Having taken Him, Caiaphas the high priest, where all the high priests gathered to him and led and the scribes and elders and scribes assembled. They brought him into the house 58. And Peter followed Him from afar, 54. Peter followed Him from afar, even into the high priesthood as far as the court of the high priest; and, the court of the high priest; and sat with ka. Peter went inside, sat down with the servants, and warmed himself by the fire. followed to see the end. 55. The high priests and the entire Sanhedrin came from afar. 59. The chief priests and elders sought testimony against Jesus in order to betray him, and the entire Sanhedrin sought His death; and were not found. false witness against Jesus, 56. For many bore false witness against Him, that they might put Him to death, but these testimonies were not sufficient. 60. and were not found; “knowing much 57. And some stood up and bore false witness to Zigaben: and although they would not find evidence against an innocent person, they looked for false witnesses, but they did not find them. against Him and Him as the guilty one, therefore they form false testimony. They wanted to condemn and said: But finally two came 58. We heard Him say: I am the judgment seat, and they are looking for false testimony.” I will destroy the false witness this temple made with hands, and after three days 61. and they said: He said: I can build another, not made with hands. destroy the temple of God and in three days 59. But even such a testimony was not theirs to create it. enough. “The Lord said then: “Destroy this temple, and in three days I will raise it up” (John 2:19), but did not say: “I can destroy”; “in three days I will raise it up” - “I will raise it”, in Greek: “egero”, but did not say: “I will create”, which is expressed by a completely different Greek word: “ikodomiso”. He then spoke about the temple of His Body, and false witnesses presented His words as some kind of boasting, in which, in essence, there was also nothing criminal, why St. Mark says: “but even this testimony was not enough” (14:59).”

Matt. 26, 62 -68 Mk. 14, 60 -65 Luke. 22, 63 -65 62. And the high priest stood up and said 60. Then the high priest stood up to Him: Why don’t you answer? what is in the middle and asked Jesus: what do they testify against you? don't you answer? that they 63. Jesus was silent. And the high priest testifies against You? He said to Him: I adjure You by God 61. But He was silent and did not answer alive, tell us whether You are the Christ, the Son of nothing. God's High Priest again? asked Him and said to Him: Are you 64. “I conjure You” you was the usual formula of the spell when the court required Jesus to say to him: - said; even Christ, the Son of the Blessed One? I tell you: from now on you will see the Son 62. Jesus the accused certainly answered them, said: I; and you will see the Son of true truth, Blzh. Theophylact: “Seeing the lawless judicial question of those accusing and for those who were not convinced, Christ was silent, answered the Human, sitting at the right hand, such directly posed power, and even under the spell of the Human, sitting at the right hand, calling on God to convince the justification? Wanting to involve Christ in blasphemy, signs as witnesses. For the future. The Lord could not help but answer, especially since the clouds of power and what was coming upon Him now no longer had any question on the clouds of heaven. the bishop continues to ask Him - so that if He 63. The people holding will say: “I am the Son of 65. Then the high priest tore apart the heavenly ones. God”, the need to hide His Messianic Divine dignity.” condemn Him, or, if He denies Jesus, they cursed His clothes “From here on, He is like a blasphemer, Pointing to the time after the Resurrection. Behold 63. Then the high priest, tearing him apart, had over Zigaben: and said: that is, a little later. against Himself." witness blasphemy! why else do you kill us, who sit on the right hand, on what else are our garments, said: the power of God, with Him they beat Him; Me, Whom are you now or the witnesses with the throne? Behold, now have you heard us witnesses? 64. and, having covered Him, to God and the Father, and at the Second Coming to those coming from above on the clouds of heaven, as God.” His blasphemy! 64. You have heard blasphemy; how they hit Him in the face and 66. what do you think? They said blasphemy? Wasn’t that what they recognized Him to be? Glatkov: “What does this seem to you to consist of? All they asked Jesus was now the answer: guilty of death. Do they know that He really is the Messiah? But the Jews were expecting His coming guilty of death. prophecies, who struck before what was said 67. Then they spat on Him and choked Him 65. And the Jews as a people did not doubt this; this is what the Messiah believed; after all, the Messiah was coming; some people started spitting on you? “The Pharisees. You can’t give an instruction, Don’t judge for something that is final. And many others of Him; others struck Him on the cheeks, what in and, closing matters, is He the Messiah? Consequently, it is not even in the Talmud that the Messiah Himself is criminal in His person, striking 65. the pronouncement of 68. the sentence should be upon us, Christ, earlier, would have been to the court, another prophecy. And the servants uttered blasphemies and condemned Jesus to follow not Him and said to Him: the day after the beginning of the judgment. Neither Caiaphas, they said: it was necessary to prophesy death as if he were an impartial judge, and nor the Sanhedrin wanted to postpone the final condemnation of Jesus for a long time, so who hit you? Is it not possible, without contradicting the prophecies, to recognize Jesus as the Messiah, just as they beat Him on the cheeks? against him. investigate, should such a one come? But this confusion among the people, and all their plans, which delay could have caused the question, did not now occupy the mind of the wicked judges. They get so upset. their own Messiah, invented by them as the invincible king of the earth, they are accustomed to believe in. But the form of the secondary court had to be observed. Therefore, the members of the Sanhedrin decided to go home, but gather again at dawn.” conqueror to the Jews of the whole world, who could not even think that the Messiah could be the poor and meek Galilean Teacher.”

The first and second renunciation of St. Petra Mf. 26, 69 -72 Mk. 14, 66 -70 Luke. 22, 55 -58 John. 18, 16 -18; 25 69. Peter sat outside 66. When Peter was at 55. When they separated 16. And Peter stood outside in the courtyard. And she approached the courtyard below, and there came one fire in the middle of the courtyard and the doors. Then another maidservant and one of the maidservants sat down together, and Peter the disciple sat down and said, “And you were with the high priest among them.” familiar to the high priest, Jesus 67. and when he saw Peter 56. a certain maidservant came out and spoke to the Galilean. warming himself and seeing him sitting at the door, and brought Peter in. 70. But he denied having looked at him, the fire and having looked at 17. Then the servant of the door in front of everyone, said: she said: and you were from him, said: and this one says to Peter: and you are not from I do not know that you are Jesus of Nazareth. was with Him. Are you disciples? Are you saying this? 68. But he denied, saying: 57. But he denied the Man? He said no. 71. When he did not know and did not understand Him, he said to the woman: 18. Meanwhile, the slaves went out of the gate, you say. And I went out, I didn’t know Him. the servants, having lit a fire, saw him again, and into the front yard; and sang 58. Soon, because it was cold, he said to those who were there: the rooster. the other, seeing him, stood and warmed themselves. Peter also was with Jesus 69. The maid saw him and said, “You too are one of them.” But he stood with them and warmed himself. We are Nazarenes. again, Peter began to speak and said to this 25. Simon Peter stood and 72. And he again denied to those standing here: this one is one of them. person: no! warmed up. Then they said to him: not with an oath, that not 70. He again denied. Are you one of His disciples? He knows This Man. St. John Chrysostom: “Who, in fact, would not be enraged, denied and said: no. what happened then? And yet the disciple, overcome by fear, not only does not show any First renunciation began with the threat of the poor, powerless servant. And not indignation, but also renounces, does not demolish the gates, and Peter forgot about his Blessed. Theophylact: “Having been tormented by immeasurable fear, it ended by the fire. promises and once, but also human weakness, as if dying from fear and time, and not before the judges.” submits a second time and renounces a third time, and in a short time not knowing what he is saying.” The second renunciation occurred precisely at the time when Jesus was being led from Annas to Caiaphas, as one might think on the basis of v. 24 and 25. Chapter 18 from John.

Third renunciation and repentance of the ap. Petra Mf. 26, 73 -75 Mk. 14, 70 -72 73. A little later, after a little, those who stood there came up and those who stood there began to speak again and said to Peter: Surely you are one of them; you are one of them, for your speech is for you are a Galilean, and yours denounces you. your dialect is similar. 74. Then he began 71. He began to swear and swear that he would swear: I don’t know, I don’t know this man, about whom And suddenly the rooster crowed. speak. 75. And Peter remembered 72. Then the rooster crowed at the word spoken to him the second time. And he remembered by Jesus: before Peter the word was spoken to him before the rooster crows, by Jesus: before you deny three times, the rooster will crow twice, Me. And when you go out, you will renounce three times and cry bitterly. Me; and started crying. OK. 22, 59 -62 John. 18, 26 -27 59. About an hour passed, 26. One of the servants still spoke urgently to the high priest: Surely this one was from the earth, a relative of Him, for he is a Galilean. to the one who was 60. But Peter said to that Peter cut off the ear of the man, “I don’t know what you are saying: is it not I who are speaking?” And immediately, while he saw you and was still talking to Him, the rooster crowed. in the garden? 61. Then the Lord, 27. Peter turned again and looked at the one who denied; and immediately Peter, and Peter remembered the rooster crowed. the word of the Lord, as He said to him: Before the rooster crows, you will deny Me three times. 62. And going out, he wept bitterly. St. John Chrysostom: “Luke says that Jesus looked at him (Luke 22:61), that is, it was not the first time the rooster crowed, according to the testimony of the apostle. Mark, after the first renunciation (68 v.), Saint Clement, and then, as the rooster crowing, did not remember on his own, subjected only to renunciation, the disciple at the moment when the Lord had already been condemned was needed, The third renunciation coincided with the Apostle Peter, testifies, that Peter served throughout the second time (72 prostrates, followed by beatings, during the night singing of the third) with tears. So he must remind his brother that Caiaphas was taken out of the house and fell instead of his voice. The Teacher repented of his desecration of his life again: the rooster blew up the courtyard, He was in custody, renounced and asked for the morning, struck with fear! . was expecting forgiveness.

The verdict of the Sanhedrin Matt. 27:1 1. When the morning had come, all the chief priests and the elders of the people had a meeting concerning Jesus, to put Him to death... Mk. 15:1 1. Immediately in the morning the chief priests with the elders and scribes and the entire Sanhedrin held a conference and, having bound Jesus, took him away and handed him over to Pilate. OK. 22, 66 -71 66. And when the day came, the elders of the people, the chief priests and the scribes, gathered together, and brought Him into their Sanhedrin 67. and said: Are you the Christ? tell us. He said to them: If I tell you, you will not believe it; 68. Even if I ask you, you will not answer Me and will not let Me go; 69. From now on the Son of Man will sit at the right hand of the power of God. 70. And they all said: So, are you the Son of God? He answered them: You say that I am. 71. And they said: What more evidence do we need? for we ourselves have heard from His mouth. “The Lord offers a reproof of them, showing that He, as the Knower of the Heart, knows their thoughts. The court was convened only for the sake of form: the Lord’s fate was still already Blzh. Theophylact: “If you believed My words, then what would be useless: a foregone conclusion, no matter what He says. Therefore, the Lord answered: I need to speak to Me if I asked you about. If I ask you anything, lead to an explanation of the matter. When did you listen to this meeting? Moreover, you might not answer. about My messianic dignity and to your dispersion, did you remain silent on the question given to you? Therefore, I will also say Me and believe? When you are not blinded, you still will not answer Me not only, I have the opportunity to justify myself to you and be released if you but give that from now on it is not time to tell you and explain who I am (for to freedom: know that after all that , why the signs I have performed), and from now on, you wished that you would know Me from what is fitting, thanks to your malice, you will see Me no other way than in the glory of My Father.” condemnation."

The Death of Judas the Traitor Matt. 27, 3 -10 3. Then Judas, who betrayed Him, saw that He was condemned, and, repenting, returned the thirty pieces of silver to the chief priests and elders, 4. saying: I have sinned by betraying innocent blood. They said to him: What is that to us? take a look yourself. 5. And throwing away the pieces of silver in the temple, he went out, went and hanged himself. Zigaben: “Saying: Having sinned by betraying innocent blood, Judas testified that Jesus 6. The high priests, taking in their sin and what Judas put on their neck in deed Zigaben: Theophylact: “Know that it is not permissible to put a noose before, Blzh. “Confess the silver coins, they said: there is food for us; You will see - Christ died innocently, and the Jews, saying: everyone and throw away the pieces of silver, agreed with his church treasury - because of despair. the tree bent over, then he remained alive, in repentance, but this was a matter of hanging himself, as it was witnessed by the enemies.” Hanging yourself on some tree is the price of blood. learned all the evil, repented and confessed the testimony; thus the truth Jude 7. Having done. But he didn't ask for forgiveness. That, the potter's land, for the burial of strangers; German God wanted to save him either for repentance or for him. The devil is a reproach. For because of the meeting, they bought from them Who could bestow in laughter and did not allow it 8. Therefore, it is called he fell into water sickness, so he sinned, but he removed it even before repenting before the earth and against the blood” to this day. they say that he is Christ, “whose land that where the 9. chariot passed freely, he could not pass, but the prophet Jeremiah, who says: and they took it. Then what was spoken was fulfilled through later, falling on his face, he tore himself, He “greyed”, repentance , since he could not bear the remorse of his conscience. or thirty pieces of silver, tsenuk. The valued One, Whom the children of Israel valued, resort to the merciful Christ, and he resorts 1, death, so that rather, as Luke says in Acts (Acts 18).” 10. And they gave them for the potter's land, from the sorrowful one and the Lord. free myself as the desperate life told me." Zach. 11, 12-13: “And they will weigh in payment for the future, he takes his own life, said as Blzh. Theophylact: “I cannot bear the dishonor of thirty pieces of silver. And then the Lord tells me: throw them into the church storage - a high price, at which, however, like Judas, he had to cry and beg the Devotee. Some say they appreciated Me! And I took thirty pieces of silver and threw them out, and he would gain death. Being a lover of money, he should have thought that Christ was condemned by the Jews to be a potter." They believe, Zigaben: “having seen that Jesus sold Christ and the silver of the house of the Lord, and Christ did not indicate that he would escape instead of Zechariah, this is a consequence of the copyist’s error, and he would be killed by Jeremiah of the Jews, as he often avoided. Now, seeing that He is condemned to repent to the point of betrayal; but such is the devil: before committing a sin, he is not condemned to see evil, because it is a matter of repentance, and after he assumed. According to the ancients, it was not followed by Zechariah. allows death, repented, the lists make reference not to the fact that he committed it for that reason, as if he hanged himself, in order to precede Jesus in hell and, sadness and despair.” provides this opportunity to overthrow a person by imploring Him to receive salvation.”

Christ on trial before Pilate Matt. 27:2 2. and having bound Him, they took Him away and handed Him over to Pontius Pilate, the governor. Mk. 15, 1 Lk. 23, 1 John. 18, 28 -32 1. Immediately 1. And they rose 28. From Caiaphas they led Jesus to the praetorium. It was all morning; and they did not enter the praetorium, lest the high priests should order them to be defiled, but that they might eat the Passover. elders and Him to Pilate, 29. Pilate went mad! When they shout “What to them and said: why are you scribes and all accusing this Man? unjustly, they do not think that they are the Sanhedrin 30. They answered him: If He had not been defiled. But if the evildoers were to enter the judgment seat, we would not have handed Him over to you. They consider it a desecration for themselves." meeting and, having tied 31. Pilate said to them: Take him you, and according to the law of Jesus, brought him and yours to judge him. The Jews said to him: We were not handed over to Pilate. it is allowed to put anyone to death - to yourself and “Since you assign the judgment to yourselves 32. that the word may be fulfilled, he never said something, boast that Jesus, if you acted unjustly, then take die. and understand by what death He yourselves judge Him. If you brought Him to me and the cause of the Blzh. give the appearance of a court (legal form), then His Theophylact: “In order for the Lord to be crucified, the Praetorium is the judicial chamber of the Roman ruler, probably in the fortress or near the fortress, His death was to be expressed, in which This Man was necessary to be more shameful, and they divulged Him to Antonia in the north -west of the temple, in which this garrison was located. Roman damned, judge Him feigning guilt. So, for not “Pontius Pilate, was the fifth procurator, or ruler of Judea. you, for I kill. He got to say that they were not allowed to appoint anyone to this position in 26 A.D. from how to be like that. Tiberias. A proud man, Roman Emperor. judge; if I said the law, but the punishment was stoning? But Stefan is without guilt, then judge for yourself.” arrogant and cruel, but at the same time cowardly and cowardly, he hated that they said so because the authorities of the Blzh. Theophylact: “They took Him to the praetorium because they themselves did not have what they wanted, the Jews and, in turn, was hated by them. Soon the Lord was ready to kill him after the crucifixion of Christ, since they were under the rule of the Romans. crucified They were afraid, At the same time, it was as if he was summoned to Rome for trial, imprisoned in Vienna (in southern Gaul) and there he ended his life so as not to be subsequently subjected to trial, and they said: namza for the fact that they were killed without trial.” Punishment is not allowed to kill anyone by suicide. Procurators usually lived in Caesarea, we would like this one on the cross, but on Easter they moved to Jerusalem to monitor order.” was crucified."

The first interrogation of Christ by Pilate Matt. 27, 11 Mk. 15, 2 11. Jesus 2. Pilate stood before Him and asked Him: governor. Are you the King and the Jew asked Him? ruler: You He said to the King in response: Jewish? you say. Jesus said to him: You speak. OK. 23, 2 -3 John. 18, 33 -38 2. and began 33. Then Pilate again entered the praetorium, and called to accuse Him, Jesus, and said to Him: Are you the King of the Jews? saying, We 34. Jesus answered him, Are you saying this on your own, or have you found that others have told you about Me? corrupts the people 35. Pilate answered: Am I a Jew? Your people and ours and the high priests forbade you handed you over to me; what did you do? give tribute 36. Jesus answered: My kingdom is not of this world; If Caesar, calling My Kingdom out of this world, then My servants would have fought for Me through Christ, so that I would not be betrayed by the King. Jews; but now my kingdom is not from here. 3. Pilate asked 37. Pilate said to Him: So are You a King? Jesus answered: You are His: You are a King, saying that I am a King. Is that why I was born and why I came to Judea? He is peace to testify to the truth; everyone who has spoken to him in truth listens to My voice. answer: you 38. Pilate said to Him: What is truth? And having said this, you speak. He went out again to the Jews and said to them: I find no guilt in Him. Glatkov: “My kingdom,” answered Christ, “is not like the kingdoms of this world. If it were Blzh. Theophylact: “My kingdom is not of this world,” and I would have subjects who were similar to these kingdoms known to you, then with such an answer he accomplishes two things: “It would have been necessary for Me and would not have allowed that He questioned - if the Sanhedrin . And they could, first of all, know what the origin is so that I was betrayed by Pilate, then born to him, a simple man You came to stand up I do not renounce this, him, this not this is the truth. I put it to my judgment that Glatkov: “Your people and leaders because he asks this from himself, and on “Yes, I am the Tsar; raises Pilate to knowledge, the high priests brought and not from among the earthly Blzh. Theophylact: “The Lord asks Pilate, himself or even then it was necessary if God, secondly, that Christ was not that solemn meeting of beings, but to answer “no”, therefore destroys the suspicion of such a thing, so that God and the Son would come to them in the abduction of the supreme one. For example, I wanted to use it. You made Pilate's sense; if I have, peace, to testify to this that the king 18: 37), with which they accuse You of appropriating the king’s in foolishness, the truth (In. court. He is like the suggestion of others, and the tempo of the repetition of power. Tell and it was unjust to give so exposes Pilate’s question - only. Mine is not from the world, of course, they said, But I rejected everything from Myself, the answer is you know. Jews, Me in Jerusalem, Is this an accusation against you? You yourself, you need something to do with the authorities. “The kingdom of which is not associated with anyone, do not be afraid of who is supposedly the King? ". you say, on your own behalf, a reason to cock it, then indicate. Me, whether You are a tyrant and recognize the value of this truth, the danger is this evidence of this”: therefore he said to Pilate: if for Christ really were. The King of Truth. Christ rising; My signs were not affirmative, but could give My Kingdom even the slightest resemblance to the existing rebel." will believe theocratic king of the universe." If others informed you, then make him a political king of the Jews, but he was. To me" . accurate research." kingdoms of this world, because My kingdom is not of this world."

Accusation of the high priests, Christ at the trial of Herod Matt. 27, 12 -14 Mk. 15, 3 -5 Luke. 23, 4 -16 12. And when 3. And 4. Pilate said to the chief priests and the people: I do not find that the chief priests accused Him of any guilt in this man. The high priest accused Him of 5. But they insisted, saying that He was disturbing the people by teaching many things to the elders. all of Judea, from Galilee to this place. He is nothing 4. Pilate again 6. Pilate, having heard about Galilee, asked: Is He a Galilean? answered. asked Him: You 7. And knowing that He was from Herod’s region, He sent Him to Herod, 13. Then he said nothing, who was also in Jerusalem these days. Pilate told him: Aren’t you answering? 8. Herod, seeing Jesus, was very happy, for he had long desired the Blessed One. Theophylact: “Pilate sends the Lord to Herod, in fulfillment of the Roman law, you hear, you see, how to see Him, because you heard a lot about Him, and hoped to see the one who commanded that everyone be judged by the head of his region. Therefore, Jesus, as much as there was some miracle against Him, he offered the Galilean to Him to the ruler of Galilee.” didn't answer him. testify to your accusations. 9. and sends many questions, but He “Herod rejoiced at this, not because, however, as if he had something to gain against You? 5. But Jesus and 10. The chief priests and scribes stood and strongly accused the benefit of the soul, seeing Jesus, but because they had heard about Him that He was a wise man and a miracle worker. . . 14. And this was not His answer. I wanted to see some miracle Herod with his soldiers, humiliating Him like we did not answer him, so 11. But from Jesus to satiate his sight, and having laughed at the spectacles, Pilate marveled. magicians imagine that they are swallowing snakes, we see how Nim dressed Him in light clothes and sent him back to Pilate. word, so swords ruler and the like, and we are surprised. For Jesus was considered to be almost of the same kind.” 12. And that day Pilate and Herod became friends with each other, and he was greatly amazed. for before they were at enmity with each other. Averky: “Into white (light)13. Pilate put on the Roman candidates for some kind of clothing, having called the high priests and rulers and the people, the authorities or the honorable 14. He said to them: you have brought this man to me, as from the armor. position (the very word “candidate” comes from “candidus”, which means white, corrupting the people; and behold, I am with the Lord, Herod found the light in the dark). Having dressed you in such clothes, he examined you and is not the most guilty of this man as what you accuse him of, but wanted to express that he only looks at Jesus, not at the funny pretender. His; 15 And Herod also, for I sent Him to him; and nothing was found in the Jewish throne, and did not consider Him a serious and dangerous criminal. This is how He, worthy of death, understood this; Pilate". 16. So, having punished Him, I will release Him.

Pilate's proposal to the people to release Christ Matt. 27, 15 -19 15. On the holiday of Easter, the ruler had the custom of releasing to the people one prisoner whom they wanted. 16. At that time they had a famous prisoner called Barabbas; 17 So, when they were gathered, Pilate said to them: whom do you want me to release to you: Barabbas, or Jesus, who is called Christ? 18. For he knew that they had betrayed Him out of envy. 19. While he was sitting in the judgment seat, his wife sent him to say: Do not do anything to the Righteous One, because today in a dream I suffered a lot for Him. Mk. 15, 6 -10 Lk. 23, 17 -19 John. 18, 39 6. For every holiday 17. And he needs 39. But you have him release one prisoner to them, it was for the custom that I asked for it. released one holiday 7. Then there was someone in chains, but let them go to you for Easter; named Barabbas, with his one prisoner. Do you want, I will release the accomplices who in 18. But all the people of you the King at the time of the rebellion made began to shout: Jewish? murder. Death to Him! a 8. And the people began to shout and let us go to ask Pilate that he was Barabbas. always did for them. 19. Barabbas was 9. He answered them: Do you want to be put in prison, I will release you the King for what was done in “Some ancient Christian writers call it Jewish? city indignation name: Claudia Procula. It is believed that she professed 10. For he knew faith, or at least was disposed to it, and murder. the Jews that the high priests betrayed, she then became a Christian. and tradition says that He was out of envy. She heard a lot about the Lord Jesus Christ and was probably afraid that her husband would incur God’s punishment for condemning Him.” Blzh. Theophylact: “When the Lord did not want to justify himself, knowing well that he would not be released even if he were justified, then Pilate turns to another path and finally resorts to custom, as if saying: if you do not release Jesus, how innocent, then, although condemned, please Him for the holiday."

The people choose Barabbas the robber Matt. 27, 20 -22 20. But the chief priests and elders stirred up the people to ask Barabbas, and to destroy Jesus. 21. Then the governor asked them: Which of the two do you want me to release to you? They said: Barabbas. 22. Pilate saith unto them, What shall I do to Jesus, who is called Christ? Everyone tells him: let him be crucified. Mk. 15, 11 -13 11. But the high priests stirred up the people to ask that Barabbas be released to them. 12. Pilate answered and said to them again: What do you want me to do with Him whom you call the King of the Jews? 13. They shouted again: crucify him. OK. 23, 20 -21 John. 18, 40 20. Pilate again raised his voice, wanting to release Jesus. 21. But they shouted: Crucify, crucify Him! 40. Then they all shouted again, saying, “Not Him, but Barabbas.” Barabbas was a robber. Blzh. Theophylact: “Barabbas” is interpreted as “son of the father,” for Var is a son, and Abba is a father. So, the Jews asked for their father’s son, the devil, and crucified Jesus. However, to this day they cleave to their father’s son, the Antichrist, and deny Christ.” “Let him be crucified,” said the Jews, intending not only to kill Him, but also to throw villainous guilt on Him, for the cross was prescribed as a punishment for villains.”

Pilate's third attempt to release Christ Matt. 27, 23 -26 Mk. 15, 14 -15 Luke. 23, 22 -25 23. The governor said: what evil 14. Pilate said to them: 22. He said to them the third time: what kind of evil has He done? But they are even stronger; what evil did He do? I have nothing worthy of shouting: let him be crucified. He? But they had not yet found death in Him; So, having punished 24. Pilate, seeing that nothing was stronger, they shouted: I will let him go. helps, but confusion crucify Him. 23. But they continued with great increase, took water and washed 15. Then Pilate, shouting, demanded that He be crucified; hands before the people, and said: Desiring to do and prevailed over their cry, and I am innocent of the blood of the Righteous One, that which was pleasing to the people, the high priests. Sego; look you. released Barabbas to them, 24. And Pilate decided to be at their request, 25. And, answering, all the people said: And Jesus, having beaten, betrayed 25. and released to them the one who had been imprisoned for Averky: “It was the custom of the Jews to wash their hands as proof of this, that he who washeth His blood is upon us and upon our children. to the crucifixion. outrage and murder in prison, innocent of shedding the blood of a person found murdered (Deut. 21: b-8). Pilate 26. Then he released Barabbas to them, whom they asked; and he betrayed Jesus and took advantage of this custom to a great extent and he removes it from St. John Chrysostom: “Look, this is a sign that their will is here. myself. Such is their rage, such is their madness! responsibility for Jesus, having beaten him, handed him over to be crucified. the execution of Jesus, whom he considered to be seen and the Righteous. “Look this way, it is an evil passion: it does not allow the innocent to see what should be seen. May you" you curse yourself; why are you bringing a curse on him too, that is, on yourselves, “Why are there consequences for this unjust murder?” Blzh. Theophylact: responsible for not freeing Christ? Because for children? ". Pilate, it was not safe to release Him as accused of reigning. But he should have demanded testimony: whether Christ was gathering soldiers around Him, or preparing weapons. Now, as frivolous and weak, Pilate deviates to the side; for this reason he is inexcusable: for when they asked the notorious villain, he gave it, and about Christ he asked: what to do with Jesus? - thus making the Jews the leaders of the court. Being a ruler, he could snatch Him from them, like Paul’s commander (Acts 21:31).”

The Flagellation of Christ Matt. 27, 27 -30 27. Then the soldiers of the governor, taking Jesus to the praetorium, gathered the whole regiment against Him 28. and, having undressed Him, put a scarlet robe on Him; 29. And having woven a crown of thorns, they placed it on His head and gave Him a reed in His right hand; and, kneeling before Him, they mocked Him, saying: Hail, King of the Jews! 30. And they spat on Him and, taking a reed, beat Him on the head. Mk. 15, 16 -19 John. 19, 1 -3 16. And the soldiers took Him inside the courtyard, 1. Then Pilate took that is to the praetorium, and they gathered all Jesus and ordered to beat Him. regiment, 2. And the soldiers wove 17. and clothed Him in scarlet robe, and wove a crown of thorns, and placed it on Him; head, and dressed Him in 18. and began to greet Him: purple robe, Hail, King of the Jews! 3. And they said: Rejoice, 19. And they beat Him on the head with a cane, and the King of the Jews! and they beat and spat on Him, and stood on His cheeks. knees, bowed to Him. “They put on Him a “scarlet mantle,” or a scarlet robe, that is, a red military cloak, similar to those cloaks that kings and high military leaders wore. Such cloaks were sleeveless and draped over the shoulder so that the right arm remained free. This mantle was supposed to represent the royal purple for the King of the Jews." Blzh. Theophylact: “Here David’s word was fulfilled: “He gave me to reproach the fool” (Ps. 38:9). For the soldiers did to Him what was worthy of them, being crazy people: they dressed Him in a robe instead of purple, as if they were a king; a crown instead of a diadem; and, mocking Him, they honored Him, for kneeling is a symbol of showing honor. Look how they went through every kind of reproach: the face of shame through spitting, the head through a crown, the hands through a cane, the rest of the body through a mantle, the ears through blasphemous words.”

Pilate's last attempt to release Christ. 19, 4 -16 4. Pilate went out again and said to them: Behold, I am bringing Him out to you, so that you may know that I do not find any guilt in Him. 5. Then Jesus came out wearing a crown of thorns and a scarlet robe. And Pilate said to them: Behold, Man! 6. When the high priests saw Him and crucified Him in the image of the Lord Pilate, crucify Him! outside, the servants then shouted: Pilate ordered him to be brought out. “He seemed to say to them that he was tormented - here is a lonely, humiliated, tormented man: “Look, and he who was so tormented says to them: take him and crucify him; Jews He expected that their hearts would tremble because I, in order to challenge some dangerous person, do not find guilt in Him. Is He really similar? the rebel's pity for Him; Doesn’t He excite Him alone? 7. The Jews answered him: We have a law, and according to our law He must die, because he made such a terrible spectacle, and they will no longer insist on putting the Lord to death.” looks more regret than fear? ". Blzh. Theophylact: “I, Myself, the Son of God. He says, having the power to crucify, I find no guilt; and you, who do not 8. have the power to crucify, say that Ontom, that So, take. Tsar; crucify. Pilate, Theophylact: the word, I was more afraid. He's guilty. pretends to be His and now, Blzh. hearing this “Before they accused This man must be released.” But you have no power. So, 9. And again he entered the praetorium and said to Jesus: Where are you from? But Jesus did not give him an answer. when this lie is exposed, they accuse Him of presenting Himself as the Son of God. And in 10. Pilate says to Him: Do you not answer me? Don’t you know that I have the power to crucify You and the power of what is to blame? “The sixth hour, i.e. If He does the works of God, then what prevents Him from being the Son and letting You go? According to our account, about 12 o'clock in the afternoon. In the indication of this hour in St. John appears to be in disagreement with Me of God? ". 11. Jesus answered: You would not have it with the other Evangelists: “It was given to you from above; His “no power, if not for the third hour and crucification (Mark more and from the one who was at the ninth hour therefore 15:25), on the sixth sin he delivered Me over to you. darkness over all the earth (Matt. 27:45; Mark 15:33 and Luke 23:44). But St. it depended on you why the sixth”, but “like the sixth”, that is, you did not find a friend 12. With “If Pilate sought time to let Him go. The Jews shouted: if you release Him, innocent? That’s why John doesn’t say, “It was an hour, but you did not let go of Him, Whom it was as if he were the sixth”: this could be arrogance for ours, for Caesar’s time. would have no power over Me, Lord, deposing him as king, you are not an opponent of Caesar; everyone who does it during the entire period says: between 9 o'clock in the morning and noon. Some interpreters were given to you from above. For I am not of the common Roman number, equal to ours, if, having heard this word, I brought Jesus out and time after this I die; but I commit 13. Pilate, they would not consider that John was pointing to the seat of judgment, at a place called something, i.e., it was around. Gawvafa. Liphostroton, mysterious, and this is predetermined from above for general salvation." and in Hebrew six o’clock in the morning, as we now consider, from midnight.” 14. Then it was the Friday before Easter, and it was six o’clock. And Pilate said - to the threat of accusing himself, “The accusers decided to resort to extreme means to the Jews: Behold, your King! 15. procurator in treason against the Roman power! Pilate says to them: The king's line is a friend of the Caesars. . . “But they shouted: take, crucify Caesar: “If you let this go, will I crucify yours?” The high priests answered: We have no king except Caesar. This frightened Pilate, for the emperor was then suspicious and extremely cruel. 16 Then he finally handed Him over to them to be crucified. And they took Jesus and led him away. “In the past, Tiberius willingly accepted denunciations. another threat to the work of God”: decided. Pilate, the despot, the high priests said: “We do not have this King, except now, only in order to achieve the crucifixion of Christ, they renounced everything, saying that without sitting on their judicial seat, the lyphostroton, formally and solemnly ends, they have and do not want have no other king than the Roman Caesar." court" .

Homework Read the following passages: The suffering on the Cross and the death of Jesus Christ (Matt. 27, 3156; Mark 15, 20 -41; Luke 23, 26 -49; John 19, 16 -37). Burial of Jesus Christ (Matt. 27, 57 -66; Mark 15, 42 -47; Luke 23, 50 -56; John 19, 38 -42).

CHRIST'S CAPABILITY

(Kiss of Judas)

(Matthew, 26:47-56; Mark, 14:43-52;

Luke 22:47-53; John 18:1-12)

(47) And while He was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders folk (48) And the one who betrayed Him gave them a sign, saying: Whomever I kiss, He and there is, take Him. (49) And immediately coming up to Jesus, he said: Rejoice, Rabbi!And kissed Him. (50) Jesus said to him, Friend, why have you come? Then they came and laid their hands on Jesus and took Him. (51) And now, one of the formerwith Jesus, stretching out his hand, he drew his sword and struck the servant of the high priest,cut off his ear. (52) Then Jesus said to him: Return your sword to its place,for all who take the sword will perish by the sword; (53) or do you think that I can’t now ask My Father, and He will present Me with more than twelve legions of Angels? (54) How will the Scriptures be fulfilled, that this must be so? (55) At that hour Jesus said to the people, “It is as if you came out against a thief with swords and staves to take Me; Every day I sat with you, teaching in the temple, and you didn't take Me. (56) Now all this happened, that the writings of the prophets might be fulfilled. Then All the disciples left Him and fled.

(Matt. 26:47-56)

This episode is described in all four Gospels. Once again, the details of the weather forecasters' account differ from the circumstances outlined by John. This difference is reflected in the interpretation of this episode by artists.

So, the weather forecasters tell how Judas, bringing with him “a multitude of people with swords and stakes,” betrayed Jesus to them with a kiss - this was the conditioned sign of betrayal. One of the explanations for the necessity of this kiss of Judas was, according to some interpreters, that Judas had to clearly indicate who exactly needed to be captured, since there was a certain similarity in the facial features and entire appearance of Christ and James the Less, named by Paul in the Epistle to the Galatians “brother of the Lord” (Gal. 1:19). This similarity, which Renaissance artists especially deliberately sought when depicting Christ and James, is clearly manifested in the scene of the Taking of Christ into custody (as in the Last Supper).

John, in turn, says nothing about the kiss and describes Christ’s meeting of the people who came to seize him somewhat differently: Jesus Himself turned to them with the question: “Who are you looking for?”; Hearing the answer that it was His, He identified himself. Then those who came after him “stepped back and fell to the ground” (John 18:6). Only John speaks with certainty about the binding of Jesus with a rope.

Early Renaissance artists could depict in one picture both the kiss of Judas (that is, interpret the testimony of the weather forecasters) and the soldiers falling before Christ (that is, illustrate the words of John).

Judas is depicted as taller than Christ (this rule comes from the story of Brigid of Sweden ( XIV century), who described her visions related to the life of Jesus Christ in Revelation), always in profile; if other disciples have halos, then Judas is without a halo; sometimes his halo - a sign of the apostolate - is black (black sun) (Beato Angelico). It is in the tradition of Western art to depict Judas - in general and in this plot in particular - as repulsive and ugly. This tradition comes from Giotto (Giotto).

Giotto. Kiss of Judas (1304-1306). Padua. Scrovegni Chapel.

All the evangelists talk about Peter's outburst of anger, who cut off the ear of the high priest's servant. Only John names the name of the servant - this is Malchus. Artists rarely miss this expressive detail of the story. Examples are known in art as images of the actual cutting off of an ear ( Giotto, Ercole de Roberti), and the next moment - the restoration of the cut off ear by Christ (Fouquet). If in the paintings of artists of the Early Renaissance Peter acts dispassionately and rather formally ( Duccio),

Duccio. Kiss of Judas (altar "Maesta") (1308-1311). Sienna. Cathedral Museum

then later artists depict this scene more realistically - Peter is full of indignation, he threw Malchus to the ground and decisively raises his sword over his head ( Durer).

Albrecht Durer. Taking Christ into custody.

(From the series of engravings “Great Passions”) (1510).

Torches and lanterns in the hands of those who came to seize Christ indicate that this event happened at night (Fouquet, here the whole scene is immersed in night; Giotto, the dark sky also speaks of night time; Ercole de Roberti, the lantern raised above the heads of Jesus hints at night and Judas kissing Him; Caravaggio).

Caravaggio. Taking Christ into custody (beginning XVIIcentury).

Odessa. Museum of Western and Eastern Art.

Sometimes, as a concomitant to the main scene, the flight of the students is depicted ( Duccio), in particular the escape of a young man (Fouquet). This “motive” is borrowed by the artists from Mark: “Then, leaving Him, they all fled. One young man, wrapped in a veil over his naked body, followed Him; and the soldiers seized him. But he left the veil and ran away from them naked” (Mark 14:50-52). Most Bible interpreters believe that this young man was Mark himself. “And if this is so,” writes Dr. John D. Grassmick, “and Mark was indeed the son of the masters of the house (Mark 14-15; cf. Acts 12:12) where Jesus ate the Passover with His disciples, then this is how the events of that night could have unfolded. After Christ and the disciples left the house, having finished the Easter dinner, Mark undressed and went to bed. But soon he could be awakened by a servant who came with the news of Judas’ betrayal - after all, Judas and those accompanying him could first come in search of Jesus to the house where He ate the Passover. In a hurry, without even dressing, but wrapped in the blanket under which he slept, Mark hurried to Gethsemane, perhaps in order to warn Christ about the danger, however, when he ran there, Jesus had already been taken. After all the disciples had fled, Mark continued to follow Him and those who were taking Him away, but the soldiers grabbed him, perhaps as a potential witness, and then he, leaving the veil in someone’s hands, ran away from them naked. Thus, no one remained with Jesus, not even this brave young man who was determined to follow Him” (Interpretation of the Four Gospels and the Book of the Acts of the Apostles, p. 188).

The typological aspects of the Taking of Christ into custody are most fully interpreted by the illustratorBiblia Pauperam(Poor People's Bibles). The main scene is depicted here - Judas kissing Christ. Around, as usual in the illustrations of this monument, there are four prophets with corresponding maxims - Jeremiah: “A wicked tongue will get into trouble” (Prov. 17:20); Isaiah: “Woe to the wicked” (Isaiah 3:11); Solomon: “They talk about peace with their neighbors, but they have evil in their hearts” (Ps. 27:3); David: “The man who was at peace with me, in whom I trusted, (...) lifted up his heel against me” (Ps. 40:10). On the left, Joab, figuratively meaning Judah, plunges a sword into Abner’s chest (2 Sam. 3:27; here - into the stomach); on the right, Tryphon and his soldiers lure Jonathan and his men to Ptolemais in order to kill them. Tryphon here is a type of Judas (1 Mac. 22:39 ff.).

EXAMPLES AND ILLUSTRATIONS:

Duccio. Kiss of Judas (altar "Maesta") (1308-1311). Sienna. Cathedral Museum.

Giotto. Kiss of Judas (1304-1306). Padua. Scrovegni Chapel.

Ercole de Roberti. Taking Christ into custody (second half XV century). Dresden. Art Gallery.

Jean Fouquet. The Kiss of Judas (miniature from Etienne Chevalier's Book of Hours) (1450-1460). Chantilly. Condé Museum.

Albrecht Durer. Taking Christ into custody (from the series of engravings “The Great Passion”) (1510).

Caravaggio. Taking Christ into custody (early 17th century). Odessa. Museum of Western and Eastern Art.

© Alexander MAYKAPAR

Having celebrated the Last Supper and given communion to His disciples, the Lord Jesus Christ went with them to the Garden of Gethsemane. It was Thursday evening, the day before the Jewish holiday of Passover. The cozy Garden of Gethsemane, densely planted with olive trees, once belonged to the Savior’s forefather, King David. Situated on the western slope of the Mount of Olives, the garden overlooked Jerusalem and offered a picturesque view of the Temple and the magnificent buildings surrounding it. When the Lord visited Jerusalem, He invariably gathered with His disciples in the Garden of Gethsemane. Knowing this, Judas, one of the apostles (who left the Last Supper to betray the Savior) decided to bring the guards here so that they could arrest Christ here.
Knowing that the soldiers were approaching, the Lord began to prepare for the upcoming trial by the high priests and for His death on the cross. Feeling the need for prayer at this decisive moment, the Lord said to the apostles: “Sit here while I pray.” Having moved a short distance, the Lord began to grieve and yearn. “My soul is grieved to death,” He said to the apostles Peter, James and John who were nearby. “Stay here and watch with Me” (Matthew 26:38). Then, moving away a little, He fell on His face and began to pray: “My Father! If possible, let this cup pass from Me. However, not as I want, but as You want” (Matthew 26:36-39). This prayer was so intense that, according to the evangelists’ description, sweat, like drops of blood, flowed from His face to the ground. At this time of incredible internal struggle, an Angel from Heaven appeared to Jesus and began to strengthen Him.
No one can comprehend the full severity of the Savior’s sorrows when He was preparing to suffer on the cross for the redemption of sinful humanity. There is no need to deny the natural fear of death, because He, as a man, was familiar with ordinary human hardships and illnesses. It is natural for ordinary people to die, but for Him, as completely sinless, death was an unnatural state.
Moreover, the internal suffering of Christ was especially unbearable because at that time the Lord took upon Himself the entire unbearable burden of the sins of mankind. The evil of the world with all its unbearable weight seemed to crush the Savior and filled His soul with unbearable sorrow. As a morally perfect person, even the slightest evil was alien and disgusting to him. Taking upon Himself human sins, the Lord, along with them, took upon Himself the guilt for them. Thus, what each of the people had to endure for his crimes was now concentrated on Him Alone. It is obvious that Christ's grief was intensified by the realization of how hardened most people were. Many of them will not only not appreciate His endless love and greatest feat, but will laugh at Him and angrily reject the righteous path offered to them. They will prefer sin to a righteous lifestyle, and they will persecute and kill people who thirst for salvation.
Experiencing this, the Lord prayed three times. The first time He asked the Father to remove the cup of suffering from Him; the second time He expressed readiness to follow the will of the Father; after the third prayer, the Savior said: “Thy will be done”! (Matthew 26:42).
From a theological point of view, the internal struggle that the Lord Jesus Christ endured in the Garden of Gethsemane clearly reveals two independent and integral essences in Him: Divine and human. His Divine will was in complete agreement with the will of His Heavenly Father, who wanted to save people through His suffering, and His human will naturally turned away from death as the lot of sinners and wanted to find another way to save people. Ultimately, strengthened by diligent prayer, His human will submitted to His divine will.
Rising from prayer, the Lord approached the apostles to warn them of the approach of a traitor. Finding them sleeping, He meekly reproaches them: “Are you still sleeping and resting? Behold, the hour has come, and the Son of Man is being delivered into the hands of sinners” (Matthew 26:45). “Watch and pray so that you do not fall into temptation. The spirit is willing, but the flesh is weak” (Mark 14:38). How could it be that the disciples fell asleep at such a crucial moment? This apparently happened from excessive sadness. They vaguely understood that some terrible tragedy was about to happen, and did not know how to avert it. It is known that strong experiences can so deplete the nervous system that a person loses the will to resist and tries to fall asleep.
However, the Lord convinces His disciples, and in their person all Christians, not to despair under any difficult circumstances, but to watch and pray diligently. God, seeing a person’s faith, will not allow the one who trusts in Him to fall into temptation beyond his strength, but will certainly help him.

Taking Jesus Christ into custody
Conversion to epub, mobi, fb2 formats
"Orthodoxy and peace...

Arrest of Jesus Christ

Theological interpretation

The Synoptic Gospels, telling about the arrest of Jesus, repeat the expression “one of the twelve,” emphasizing that it was the disciple of Christ who became the traitor to his teacher. From the gospel story it follows that Judas walked at the head of a detachment of a Roman cohort with a commander (chiliarch), high priestly servants and slaves. Russian theologian Lopukhin A.P. notes that from the literal understanding of the instructions of the Evangelist Luke, it follows that some of the Jewish high priests and elders were present at the arrest. In addition to weapons, those who came had lanterns and lamps in their hands, believing that they would need to look for Jesus, who could hide in the Garden of Gethsemane.

In the narrative of all the evangelists, Jesus did not hide from the guards and, “knowing everything that would happen to Him,” went out to meet the crowd and addressed the soldiers with a question. John Chrysostom especially emphasizes the significance of this dialogue between Jesus and the soldiers, quoted in the Gospel of John, during which they “stepped back and fell to the ground”:

“Wanting to enlighten Judas, He blinded those who came to take Him and He Himself asked them: whom are you looking for (John 18:4). But they did not recognize Him, although they had torches and lamps and had Judas with them. Then, when they answered: Jesus, then He said to them: I am the one you seek; and, turning to Judas, he says to him: friend, have you come for this? Thus, he allowed himself to be taken when he showed his power.”

In the story of John the Theologian, Jesus, during his arrest, shows concern for his disciples, telling the soldiers “leave them, let them go,” and then pronounces the words from his prayer for the cup - “of those whom You gave Me, I have not destroyed any.” The reason why Jesus did not want the apostles to be arrested with him is that they had to continue preaching and were not yet ready to endure suffering. The disciples first decided to intercede for Jesus; all the evangelists report that one of them cut off the ear of the high priest's servant with a sword (Evangelist John writes that Peter did this and calls the name of the slave - Malchus). In response to this, Jesus heals the slave (according to the Evangelist Luke) and says “return your sword to its place, for all who take the sword will perish by the sword,” repeating, according to Averky (Taushev), the commandment given by God after the flood - “Whoever sheds blood man, his blood shall be shed by the hand of man” (Gen. 9:6).

Then, according to Matthew and Mark, Jesus' disciples fled, and Luke specifically reports that the Apostle Peter followed his teacher and then denied him. The Evangelist Mark contains a mention of a certain young man who, “wrapped over his naked body in a veil,” followed Jesus, and when the soldiers tried to grab him, he ran away, leaving the veil. Since only the Apostle Mark mentions this, it is assumed that he is reporting an incident that happened to him.

The central event in the history of mankind is the coming into the world of our Lord Jesus Christ, and the most important thing is His voluntary suffering on the cross, culminating in the glorious Resurrection from the dead.

The services of Holy Week are aimed at reviving in the minds of pilgrims the significance of Christ’s feat on the cross, so that we would more deeply feel the greatness of His love for us and, in turn, try harder to love Him. Therefore, everything that in the Old Testament only pre-depicts, but in the New Testament directly relates to the Savior’s feat on the cross, the saint reveals before the spiritual gaze of those praying in the touching services of the pre-Easter week, which is also called Holy Week because of the Savior’s suffering. Each service of this week is unique in its Gospel memories, in its melodies, prayers and sacred rituals. And here it introduces believers to great spiritual wealth, not only in its internal content - but also in its external design. These services were created and improved over the centuries by the work of many talented church writers, poets and composers.

In this brochure we will talk about the events of the last days of the earthly life of the Lord Jesus Christ, explain the most important moments of the Passion Services and provide the texts of some hymns with parallel translation into Russian.

From a theological point of view, the internal struggle that the Lord endured in the Garden of Gethsemane clearly reveals two independent and integral essences in Him: Divine and human. His Divine will was in complete agreement with the will of His Heavenly Father, who wanted to save people through His suffering, and His human will naturally turned away from death as the lot of sinners and wanted to find another way to save people. Ultimately, strengthened by diligent prayer, His human will submitted to His divine will.

Rising from prayer, the Lord approached the apostles to warn them of the approach of a traitor. Finding them sleeping, He meekly reproaches them: “Are you still sleeping and resting? Behold, the hour has come, and the Son of Man is being delivered into the hands of sinners.” (). “Watch and pray so that you do not fall into temptation. The spirit is willing, but the flesh is weak"(). How could it be that the disciples fell asleep at such a crucial moment? This apparently happened from excessive sadness. They vaguely understood that some terrible tragedy was about to happen, and did not know how to avert it. It is known that strong experiences can so deplete the nervous system that a person loses the will to resist and tries to fall asleep.

However, the Lord convinces His disciples, and in their person all Christians, not to despair under any difficult circumstances, but to watch and pray diligently. , seeing a person’s faith, will not allow the one who trusts in Him to fall into temptation beyond his strength, but will certainly help him.

Taking Jesus Christ into custody

At this time, the silence of the garden was deafened by the noise of the crowd bursting into it. A detachment of Roman soldiers arrived, led by Jewish leaders and representatives of the high priests. With them were a lot of people, eager for spectacle. The crowd was led by Judas, one of the twelve apostles who turned traitor. For his betrayal, he received 30 silver coins from the high priests - a relatively small amount: for this price one could buy a slave on the market.

Although it was a full moon, the crowd came with torches, assuming that the Lord would try to hide in the hidden places of the garden. Expecting resistance, the warriors came with swords and the servants with sticks. The chief priests, fearing popular outrage, told Judas to be careful when arresting Jesus. The crowd that came with Judas did not know exactly who would be arrested. It was only ordered that it was necessary to take the One Whom Judas pointed to. Judas, keeping the assignment given to him secret, limited himself to the following instruction: “Whomever I kiss, He is the One we follow.”

It can be assumed that Judas intended to separate from the squad and run ahead, approach Jesus with the usual greeting, kiss Him, and then step aside and pretend that he did not understand what was happening. But he failed. When he approached Jesus and babbled in confusion: “Teacher, teacher,” Jesus asked him point-blank: “Friend, why have you come?”(). Not knowing what to answer, Judas, embarrassed, said: “Hail, Teacher,” and kissed Him. The Lord reproached Judas for this vile kiss, saying: “Do you betray the Son of Man with a kiss?” ().

As the crowd approached, the Lord asked, “Who are you looking for?” The Jewish leaders, who knew for whom the detachment was sent, replied:"Jesus the Nazarene" . “It’s me,” Christ answered loudly (). Those who came were told that they would have to take Jesus carefully, since He had followers who could intercede for Him. And suddenly He openly and without fear of anything declares: “It is I!” . The Lord said this with such authority that His enemies stepped back in surprise and fell to the ground. When they recovered somewhat and stood up, the Lord asked a second time: “Who are you looking for?” They repeated: "Jesus the Nazarene." The Lord then tells them, moderating His Divine power: “I told you that it is I. So, if you are looking for Me, leave them ().

[the apostles], let them go" (). This care of the Lord for His disciples is touching. From the first day of the calling of the apostles, the Savior protected them from danger, as can be seen from His high priestly prayer to God the Father: “Of those whom You gave Me, I did not destroy any” Addressing the Jewish leaders, Christ said:

“It’s as if you came out against a robber with swords and stakes. But now is your time and the power of darkness."

The bound Savior was led into the house of the high priests, which was located in Zion, a wealthy area of upper Jerusalem. (Zion is an area southwest of the temple, where the palace of King David once stood. During the time of the Savior, Jewish leaders and nobles lived in Zion. There was also a house with a spacious upper room, where the Lord celebrated the Last Supper. The house was spacious, with many rooms , located on the periphery of the vast courtyard. The ruling high priest was Caiaphas, and Annas was his father-in-law (Caiaphas is a nickname. His real name was Joseph. He reigned as high priest from the 18th to the 35th year after Christ. In 1993. In the family tomb of the high priests, half a kilometer south of the temple, archaeologists found an elegantly carved sarcophagus with human bones and with the name of Caiaphas written on the outside of the sarcophagus. It is believed that this is the Caiaphas mentioned by the evangelists. Although Annas was removed from his position, however, he continued to live in the high priest's house, and his opinion, as the opinion of an older and more experienced high priest, was taken into account by Annas, after which Caiaphas headed the formal court.

The cunning Anna began to ask Christ what He taught and who His disciples were. With this, he set the criminal tone for the further court case, casting suspicion on Jesus as the head of some conspiracy, with a secret teaching and secret goals. The Lord immediately removed the possibility of such accusations from Himself, pointing out to Anna: “I spoke clearly to the world. He always taught in the synagogue and in the temple, ... and said nothing in secret.”, - and to prove this he suggested asking the witnesses who constantly heard Him. Despite the fact that there was nothing offensive in such an answer, one of the servants, obviously wanting to please the high priest, hit the Lord with his hand on the cheek, saying: “Is this how you answer the high priest?” To enlighten the servant, the Lord meekly advised him: “If I have said something bad, show me what is bad; What if it’s good that you beat Me?”() - that is, if you can prove that I taught the people something bad, then prove it, and do not hit without reason.

Having completed the preliminary interrogation, Annas sent the bound Jesus to the high priest Caiaphas. Meanwhile, the elders, scribes, eminent Pharisees and almost the entire Sanhedrin gathered at Caiaphas. Despite the late hour, they were in a hurry to quickly collect evidence against Jesus in order to prepare everything necessary for another, morning full meeting of the Sanhedrin, at which they could officially pronounce His death sentence. To collect accusations, they invited false witnesses who began to accuse Christ of various violations of the law (for example, breaking the Sabbath rest). Finally, two false witnesses came who pointed out the words spoken by the Lord when expelling the merchants from the temple. At the same time, they maliciously altered the words of Christ, putting a different meaning into them. The Lord said: "Destroy this temple[my body], and in three days I will raise up[I will resurrect] him" (). He did not say that he himself would destroy the temple in order to later erect it - as false witnesses claimed at the trial.

But even such boasting attributed to Christ was not sufficient for serious punishment. Jesus made no attempt to refute these ridiculous and confusing accusations. The silence of Christ irritated Caiaphas, and he decided to force such a confession from the Lord that would give reason to condemn Him to death as a blasphemer. According to the judicial customs of that time, he turned to the Lord with a formally posed question: “I adjure You by the living God, tell us whether You are the Christ, the Son of God”?() This judicial formula of the spell required that the accused must answer the real truth, calling God as a witness. To such a directly posed question, and even under a spell, the Lord could not help but answer. No longer hiding His Messianic and Divine dignity, Christ answered: “You said”! () that is: “Yes, you said correctly that I am the promised Messiah, and 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.” Here is a reference to Psalm 109 and to the vision of the prophet Daniel. In this psalm, the Messiah is depicted as sitting at the right hand of God. The prophet Daniel saw the Messiah in the form Son of Man coming on the clouds of heaven. (In Psalm 109 it is written: “The Lord [God the Father] said to my Lord [Messiah]: Sit at my right hand, until I make your enemies your footstool... from the womb before the star was your birth like dew.” “I saw in the visions of the night: Behold, one like the Son of Man walked with the clouds of heaven, came to the Ancient of Days and was brought to Him. And to Him was given dominion, glory, and a kingdom, that all nations, nations, and languages might serve Him. His dominion is everlasting, which will not pass away, and His kingdom will not be destroyed.” ().

Hearing this, Pilate was afraid. Of course, he could understand the expression “Son of God” only in the pagan sense, in the sense of the demigod heroes with whom pagan mythology is full, but this was enough to confuse him, taking into account the warning of his wife, who had some mysterious dream about this mysterious Man. And so Pilate takes Jesus with him to the praetorium and asks Him privately: “Where are you from?” Are You Really the Son of God? But Jesus did not answer him. It was useless to answer this question. When earlier the Lord wanted to explain to Pilate the purpose of His coming, this only caused him to smile skeptically.

Overcoming fear, Pilate wanted to remind Christ of his great position, and thereby incite Him to answer: “Are you not answering me? Don’t you know that I have the power to crucify You and the power to release You?” The Lord responds to these proud words with Divine wisdom: “You would not have any power over Me if it had not been given to you from above. Therefore, he who delivered Me to you has greater sin.” In other words, the fact that I am in your hands is by God’s permission. Having given the Jewish people under the control of the Roman authorities, I thereby gave you power over Me as a Man. However, you will also be guilty of My crucifixion, for you condemn against your conscience; but great responsibility falls on those who achieved this lawless verdict - on the Jewish leaders. The wise words of the Lord stirred up his best feelings in Pilate, and he began to look even more persistently for an opportunity to let Him go.

Then the enemies of Christ turned to a last resort: to the threat of accusing the procurator himself of treason against the Roman Emperor: “If you let Him go, you are not a friend of Caesar.” This frightened Pilate, for the emperor at that time was the suspicious and cruel Tiberius, who willingly accepted denunciations. With this threat, the Jewish leaders decided the matter. Pilate sincerely wanted to save Christ from crucifixion, but not at the cost of his career. Then, having sat down in the judge's seat, he formally ends the trial. It was the Friday before Easter, about “six o’clock,” - according to our count, about 12 noon. (Evangelist Mark says: “It was the third hour and they crucified Him”(), and from the sixth to the ninth hour there was darkness throughout the whole earth (). The day was divided into four parts of three hours each. The New Testament mentions the 1st, 3rd, 6th and 9th hours. The sixth hour is the period of time between 9 a.m. and noon.

Taking revenge on the Jews for the forced sentence, Pilate says to them with irritation: “Behold, your King!” With this he throws a cruel reproach and, as it were, says to them: you dream of regaining your independence, of some kind of high rank among the peoples of the world. No one is able to accomplish this task as successfully as this Man who calls Himself the spiritual King of Israel. How is it that you, instead of bowing before Him, demand that I, the Roman ruler you hate, take away from you your King, who can fulfill your cherished dreams?

Apparently, this is how the accusers understood these words, because they cried out with rage: “Take, take, crucify Him. Death to Him! It was a cry from the wound he inflicted in the most sensitive place. But Pilate, before finally giving in, once again wants to hurt them and asks ironically: “Shall I crucify your king?” To this, the leaders, blinded by anger, uttered fatal words that decided the subsequent fate of the Jewish people: “We have no king except Caesar!” Previously, the Jews claimed: “We have no other King but God.” Now, only in order to achieve the crucifixion of Christ, they renounced everything, declaring that they did not want to have another king other than the Roman Emperor. Only then did Pilate decide to satisfy their desire and handed Jesus over to them to be crucified.

Taking water and washing his hands, Pilate declared in front of everyone: “I am innocent of the blood of this Righteous One, look you”(). The Jews had a custom of washing their hands as a sign that the person washing considers himself innocent of shedding the blood of the accused (). Pilate used this custom to emphasize to everyone that he abdicated responsibility for the execution of Jesus, whom he considered innocent and Righteous. “Look,” that is, you yourself will be responsible for the consequences of this unjust murder. If only to force the procurator to agree to approve the death sentence, the Jews agree to everything, without thinking about any consequences. “His blood be on us and on our children,” cried the Jews. If this is a crime, then may God’s punishment befall us and our descendants.

“Then Pilate released Barabbas to them. He beat Jesus and handed him over to be crucified.” In other words, having confirmed the verdict of the Sanhedrin, Pilate gave them soldiers to carry out the death penalty by crucifixion on the Lord Jesus Christ.

Having washed his hands, Pilate, of course, could not absolve himself of responsibility either before the impartial opinion of mankind or before the court of God. The expression “washing your hands” has since become a proverb. More than a year later, God's punishment befell Pilate for cowardice and unrighteous condemnation of Him whom he himself called the Righteous. He was sent into exile in Gaul and there, two years later, exhausted by melancholy, tormented by remorse and despair, he committed suicide. (In 1961, on the site of ancient Caesarea, a slab was found with the name of Pilate, carved in Latin: “Caesarianis Tiberium Pontius Pilatus Prefectus Iudaeae debit,” that is: Pontius Pilate, prefect of Judea, gave the inhabitants of Caesarea [this theater named after] Tiberius. Pilate is called here “prefect,” which means military ruler. The title procurator was applied to civil rulers. Pilate may have combined both positions.

Way of the Cross of the Lord

After beating and mocking, the soldiers took off the scarlet robe from Jesus Christ, dressed Him in ordinary clothes and led Him to be crucified. When they walked to Golgotha, they met a certain Simon, called the Cyrene, returning from the field to the city, and forced him to carry the cross of Christ to the place of execution. It was customary for those condemned to crucifixion to carry their cross themselves. But the Lord was so exhausted by the internal struggle of Gethsemane, the night spent without sleep, and the inhuman torture that He was unable to continue carrying His cross. Not out of compassion, of course, but out of a desire to quickly complete the work begun, the enemies forced Simon to bear the cross of the Lord. (Simon was a migrant from Cyrene (a city in Libya, on the northern coast of Africa). His sons, Alexander and Rufus, were known to Christians, and are mentioned by the Apostle Paul in his letter to the Romans.

Jesus Christ was followed by a great multitude of godly men and women who wept for Him. The compassion they expressed was so deep and sincere that the Lord saw fit to address them with consolation. This probably happened during a stop during the laying of the cross of Christ on Simon of Cyrene. "Daughters Jerusalemites! Weep not for Me, but weep for yourselves and for your children."(). Here the Lord, forgetting about his own suffering, turns His spiritual gaze to the future of the Jewish people - to the punishment that will befall them for the terrible oath that the Jews themselves so frivolously brought upon themselves, shouting: “His blood be on us and on our children.” For the days are coming when the blessing of childbearing will turn into grief, and the childless will be considered blessed. “Then they will begin to say to the mountains: Fall on us.” - so great will the disasters be. Here we are talking again about the destruction of Jerusalem by Titus in 70 AD. “For if they do this to a green tree, what will happen to a dry tree?” This is apparently a popular saying. By the “green tree” full of life the Lord means Himself, and by the “dry tree” – the Jewish people. If He, the Innocent, was not given mercy, then what will happen to the guilty people? “Fire is coming to Judah,” predicted the prophet Ezekiel, “if the green tree is burned, then with what force will it destroy the dry?” (Ezek. 20:47).

Crucifixion

The Lord was brought to a place called Golgotha, which means “place of the skull,” and there they crucified Him in the midst of two thieves who were brought along with Him. Golgotha was a small hill located at that time outside the city walls of Jerusalem to the northwest. It is believed that this hill was called the “place of execution” because the skulls of executed people often lay at its foot. The Apostle Paul in his letter to the Hebrews () points out the special significance of the fact that “Jesus suffered without the gates.” When Jesus was brought to Calvary, they gave Him wine with myrrh (or vinegar mixed with gall) to drink. It was wine to which myrrh (one of the types of resin) was added to darken the consciousness of the condemned and thereby ease his torment. The Romans called this wine soporific. Myrrh gave the wine a bitter taste, which is why St. Mark calls it gall, and the wine, probably already sour, calls it vinegar. “And having tasted the vinegar, Jesus was not thirsty,” desiring to endure His cup of suffering to the end in full consciousness.

That “it was three o’clock,” and the sixth hour was just beginning (in the sense of the second quarter of the day). (Each day and night was divided into four watches. If we assume that Pilate’s sentence was pronounced around the third hour (in our opinion, 9 o’clock in the morning), then the Apostle John could well have said that Christ was crucified at the sixth hour. Thus, there is no contradiction in the testimony of the Evangelists: “And they crucified Him” in different ways: sometimes by nailing him to a cross lying on the ground, after which the cross was raised and erected in the ground vertically; Sometimes they crucified him upside down (this is how the Apostle Peter was crucified at his own request), sometimes his hands and feet were tied, and the body of the crucified man hung helplessly. unbearable thirst due to the heat excited by the wounds and loss of blood. The suffering of the crucified person was so great and painful, and also long-lasting (sometimes the crucified people hung on crosses without dying for three days or more) that this execution was applied only to the most dangerous criminals. . It was considered the most terrible and shameful of all types of execution. To prevent the arms from breaking prematurely from wounds, a stand-crossbar was sometimes nailed under the feet, on which the person being crucified could stand. A tablet indicating guilt was nailed over the head of the crucified person.

In the midst of indescribable suffering, the Lord did not remain completely silent. The Lord’s first words were for those crucifying Him: “Father, forgive them; for they do not know what they are doing.” None of the crucifying soldiers knew that He was the Son of God. “For if they had known, they would not have crucified the Lord of glory.”(), says the Apostle Paul, and even says to the Jews when healing a lame man: “You did this out of ignorance.”(). However, such ignorance of the Jews does not justify their crimes, for they had the opportunity and means to find out who He is. The Lord's Church testifies to the greatness of His spirit and serves as an example for us, so that we do not take revenge on our enemies, but pray for them.

By order of Pilate, a tablet was nailed to the cross indicating the guilt of the Lord. Wanting to once again offend the members of the Sanhedrin, Pilate ordered to write: “Jesus of Nazareth, King of the Jews.” – The King of the Jews was crucified at the request of representatives of the Jewish people. The inscription was made in three languages: Hebrew - local, Greek - commonly used and Roman - the language of the winners. Pilate wanted everyone to know why the rulers condemned Christ. But at the same time, Pilate involuntarily fulfilled his highest goal: in the moment of His most extreme humiliation, the Lord was declared King to the whole world. The Lord's accusers took this inscription as an evil mockery and demanded that Pilate change it, but the proud Roman sharply refused them, reminding them that he was the boss.

“And those who crucified Him divided His clothes, casting lots as to who should take what...” Roman law gave the property of the executed to the soldiers who carried out the execution. There were four people who performed the crucifixion. The outer clothing, torn into four parts, was divided among the warriors, and the lower clothing (chiton) was self-woven entirely from top to bottom and without seams. If you tear such a tunic, then its parts will lose all value. Therefore, the warriors decided by lot who would get the tunic. By this they unconsciously fulfilled David’s ancient prophecy about the crucifixion of the Messiah: “They divided my garments and cast lots for my clothing” (the entire 21st psalm is dedicated to the suffering of the crucified Lord.

Having achieved the crucifixion of the Lord, the high priests with the scribes and Pharisees could not calm down and continued to mock Him. They mocked Jesus and ridiculed everything He had ever done or said. For example, remembering how He had previously saved others, they reproached Him for his current helplessness and mockingly invited him to come down from the cross, hypocritically promising in this case to believe in Him. They even reproached Him for always relying on God: “Let Him save Him if He pleases Him.”

At first, the robbers hanging on the sides of the Savior, hearing how the surrounding leaders blasphemed the Lord, joined them and also blasphemed the Lord. Moreover, one of them, suffering, became more and more embittered and reviled Christ more and more bitterly. Then his friend, whose spark of goodness had obviously not completely died out, began to reproach his comrade, saying: “Or are you not afraid of God, when you yourself are condemned to the same thing? And we were condemned justly, because we received what was worthy of our deeds; but He did nothing bad.” Obviously, he was impressed by the reproaches of the leaders that Christ had previously saved others, and also by the fact that Christ meekly prayed for His crucifiers and turned to God as His Father. One way or another, his conscience spoke strongly in him, and amid the blasphemy and ridicule of the crowd, he openly spoke out in defense of the Lord. Such a decisive change occurred in his soul that he, having believed in the crucified Jesus as the Messiah, turned to Him with the words of repentance: “Remember me, Lord, when you come into Your kingdom!” When you come to the Father in Your Kingdom of Glory, then remember me, unfortunate, who shared this terrible torment with You.

The robber did not ask for reward or glory, but only prayed for mercy in the world to which he was soon going to move. From that time on, the repentance of the prudent thief became an example for all believers in Christ. His faith must have been great. He recognized the suffering, exhausted, dying as the King who was returning to His Heavenly Kingdom. This is a confession that was beyond the power of even the Lord’s closest disciples, who could not comprehend the thought of the suffering Messiah. Undoubtedly, there is also a special effect of God’s grace, which illuminated the thief in order to make him an example for all sinners. This confession of his deserved a great reward, greater than the robber dared to expect. “Today you will be with Me in Paradise,” the Lord told him. Thus, the prudent robber was the first to be saved.

When the enemies began to disperse little by little, the Most Holy Theotokos, Mary of Cleopas, Mary Magdalene and “the disciple whom Jesus loved” (as John the Theologian calls himself) approached the cross, standing at a distance. With the departure of Christ from this world, His Most Pure Mother remained alone, and there was no one to take care of Her, and therefore in the words addressed to the Virgin Mary: “Woman! Behold Thy son,” and to the Apostle John: “Behold thy mother,” the Lord entrusts His Most Pure Mother to His beloved disciple. “And from that time on, this disciple took Her to himself,” caring for Her like a loving son. (This event is important in this respect. Sectarians who do not believe in the virginity of the Mother of God say that after Jesus Christ She had other children born naturally from Joseph and that these were the “brothers of the Lord” mentioned in the Gospel But the question arises: if the Mother of God still had children of her own, then why was it necessary to entrust Her to St. John the Theologian?).

Death of Christ

The death of the Lord was preceded by darkness that covered the earth. “From the sixth hour there was darkness over all the earth until the ninth hour,” that is, according to our time - from noon to three o’clock in the afternoon the sun darkened. This could not be an ordinary solar eclipse, since there is always a full moon on the Jewish Passover on the 14th day of the month of Nissan, and a solar eclipse occurs only during the new moon. It was a miraculous eclipse, which testified to an extraordinary event - the death of the beloved Son of God. This unexpected eclipse of the sun, during which the stars were even visible, is evidenced by the Roman astronomer Phlegon, as well as the Greek historian Phallus. Deonysius the Areopagite also remembers him in his letters. Apparently, the darkness that followed the mockery and ridicule of the Lord stopped these mockeries and caused the people to regret what happened: “And all the people who had gathered to see this spectacle, seeing what was happening, returned, beating their chests.” ().

“At the ninth hour Jesus cried with a loud voice: My God, My God! Why have you forsaken me? The word “God” in Aramaic is pronounced “Eloi,” or “Or,” as the evangelists quote it. This cry was an expression of the deepest sorrow of the God-man. In order for the atoning sacrifice to be accomplished, it was necessary for the God-man to drink to the end the entire cup of human suffering. This required that the crucified Jesus temporarily cease to feel the joy of His unity with God the Father. All the wrath of God, which should have been poured out on sinful humanity, was now concentrated on Christ alone, and the Father seemed to have abandoned His beloved Son. Among the most severe physical and mental suffering, this abandonment was the most painful, which is why this painful exclamation came from the lips of Jesus.

When Jesus groaned “thirst,” one of the soldiers immediately took a sponge, filled it with vinegar and, putting it on a reed, gave Him a drink. The warrior put the sponge on his cane, since those hanging on the cross were quite high from the ground. The psalmist in Psalm 68, v. 22. predicting the suffering of the Messiah, he speaks in His name: “In My thirst they gave Me vinegar to drink.” Having tasted the vinegar, the Lord exclaimed: “It is finished,” that is, My work, predetermined in the Council of the Holy Trinity and predicted by the prophets, is completed - the reconciliation of the human race with God through My death has been completed. Following this, the Lord exclaimed: “Father! “Into Your hands I commit My spirit,” and bowing my head, I gave up my spirit.

At that moment, the curtain that separated the Holy Place from the Holy of Holies in the temple was torn in two, from top to bottom. Since it was the time of the evening sacrifice (3 pm in our time), the priests could not help but see this event. It symbolized the end of the Old Testament and the beginning of the New Testament.

At this time, an earthquake occurred, so that the rocks on the neighboring hills split and burial caves opened. By crucifying the Son of God, people committed such a terrible crime that even soulless nature shuddered. After this, as a sign of the Lord’s victory over, “many bodies of the saints who had fallen asleep were resurrected” and on the third day after the Lord’s resurrection they appeared in Jerusalem to the people who knew them. These miraculous signs had such a stunning effect on the Roman centurion that he exclaimed: “Truly, He was the son of God!” According to legend, this centurion, named Longinus, became a Christian and later suffered as a martyr for Christ. All the people who still remained on Golgotha were shocked; they “returned, beating their chests.” Such abrupt transitions from one mood to another are natural in an excited crowd.

Witnesses to the death of the Lord and all events were many women who followed Jesus from Galilee. Among them were: Mary Magdalene, Mary (mother of James and Josiah) and Salome, mother of the sons of Zebedee (apostles James and John). Since it was Friday - in Greek “paraskevi,” which means preparation, i.e. the day before Saturday, and that Saturday was a “great day”, since it coincided with the first day of Easter, then, in order not to leave the bodies of the crucified on the crosses, the members of the Sanhedrin asked Pilate to “break their legs” (the bone below the knee).

Of all types of execution, crucifixion was the most painful. The crucified could not die immediately, but suffered for many days, pulling themselves up on their pierced arms and legs in order to breathe air. In the end, they usually died from suffocation, no longer having the strength to pull themselves up on the cross. To hasten death, the legs of those crucified were broken. Having received Pilate's permission, the soldiers broke the legs of the robbers who were still alive. “But when they came to Jesus, when they saw Him already dead, they did not break His legs, but one of the soldiers pierced His side with a spear, and immediately blood and water flowed out.”

It is obvious that this flow of blood and water was caused by the feverish state experienced by those dying through crucifixion. Nevertheless, the Apostle John sees a miraculous phenomenon in this event, emphasizing that “He who has seen has testified, and his testimony is true”(). The purest body of the God-man was not subject to the law of decomposition of an ordinary human body. From the very moment of death, it began to enter that state, which ended with His Resurrection in a new, glorified, spiritualized form. The Holy Fathers explain that the flow of blood and water symbolically means the renewal of believers in the sacraments of baptism and the Eucharist: “We are born by water, and we are nourished by blood and body” (Apostle John reminds of this in his letter: “This is Jesus Christ, who came by water and blood and the Spirit... Three bear witness on earth: the Spirit, the water and the blood.” ().

In the fact that the soldiers did not break the legs of Jesus, the Apostle John sees the fulfillment of the command of Scripture regarding the slaughter of the Passover lamb: “Let not his bone be broken” (). The Passover lamb, which typified the Lord Jesus, was to be devoured without breaking the bones, and everything that remained was to be burned. The apostle also cites Zechariah’s prophecy regarding the piercing of the Savior’s ribs: “They will look upon Him, who was pierced"(). In this place, Jehovah the Messiah is represented as having been pierced by the Jewish people. The people will then bring repentance to the Pierced One with crying and sobbing. These words were fulfilled at the moment of Christ’s death and will be fulfilled a second time before the end of the world, when many Jews turn to Christ. (See the prediction of the Apostle Paul in the letter to the Romans).

Burial of the Lord Jesus Christ

The burial of Christ's body took place in the early evening, before the start of Easter. Joseph came to Pilate from Arimathea (a city near Jerusalem), a member of the Sanhedrin, a pious man, a secret disciple of Christ, who did not participate in the condemnation of the Lord. He asked Pilate for the body of Jesus for burial. According to the custom of the Romans, the bodies of the crucified were left on crosses and became prey for birds. Pilate was surprised that Jesus had already died, because... the crucified sometimes hung for several days, but after checking with the centurion, who certified the death of Jesus, he ordered the body to be given to Joseph. Nicodemus, who had once visited Jesus at night, also came for burial. He brought with him about 100 pounds of a mixture of myrrh and aloes. Joseph also bought a shroud - a long and expensive linen. Joseph and Nicodemus took down the Body, anointed it with incense according to custom, wrapped it in a shroud and laid it in a new burial cave in Joseph’s garden, not far from Golgotha.

The sun was already setting to the west, and everything was done, although diligently, but very hastily. Having rolled the stone to the door of the coffin, they left. All this was observed by the women who had previously stood on Calvary.

Divine services of Holy Week

The forty-day fast has ended. The sounds of crying over our sins fall silent to give way to another sorrow - the memory of the redemptive suffering of the God-man for us sinners. does not miss a single moment in the sequential development of the sacred events of the last days of the Lord’s earthly life. She leads us in His footsteps from Bethany (the place of the resurrection of Lazarus) to Jerusalem, to the Mount of Olives, to the Upper Room of Zion (where the Last Supper was celebrated), to Gethsemane, to the courtyard of the high priest and to Pilate’s praetorium, to the Place of Execution (Golgotha) and, finally , to the burial cave of the righteous Joseph of Arimathea.

In the first three days of Holy Week, the deeds of the Savior, His conversations, parables and instructions, which took place from the time of the Lord’s entry into Jerusalem until the Last Supper, pass before the mind’s eye of the pilgrims. makes sure that pilgrims feel all the saving power of Christ’s suffering and His endless compassion for man.

The services of these three days consist of Matins, Hours and Vespers, combined with the Liturgy of the Presanctified Gifts. At the beginning of Matins the following troparion is sung, which is based on the parable of the Ten Virgins ():

Behold, the Bridegroom comes at midnight, and blessed is the servant; he will be found vigilant. Those who are not worthy will again find themselves despondent. Take care, my soul, not to be burdened with sleep, lest you be given over to death, and be shut out of the Kingdom, but rise up, calling: Holy, Holy, Holy art thou, O God, have mercy on us through the Mother of God. Behold, at midnight the Bridegroom (Lord Jesus Christ) comes, and happy is the servant whom He finds awake. But pitiful is the one whom He finds careless. See, my soul, do not be overcome by sleep, lest you die [spiritually] and remain outside the doors of the Kingdom of Heaven; but arise, exclaiming: Holy, holy, holy You, our God, through the intercession of the Mother of God, have mercy on us.

After the canon, the luminary (or “exapostillary”) is sung, based on the parable of the wedding feast ().

I see Your palace, my Savior, adorned, and I have no clothes, but I will go into it, enlighten the robe of my soul, O Light-Giver, and save me. I see, my Savior, Your palace (house) decorated, but I do not have worthy clothing to enter it. Whiten the garment of my soul, O Giver of Light, and save me.

IN Maundy Monday. On this day, the Church invites believers to accompany Christ, for His sake, as if to die to the pleasures of life, in order to come to life with Him in spirit. Bringing together the events of the Old and New Testaments, the Church shows believers the suffering of the Savior in the Old Testament prototype of the righteous Joseph, who, through the envy of his brothers, was innocently sold and humiliated, but later restored by God in great glory (Genesis, chapters 37–41). On this day, the story of the barren fig tree and the parable of the evil winegrowers are read from the Gospel. The barren fig tree, cursed by the Lord, depicts the Jewish people, who only looked pious, but inside were callous and unspiritual. By evil winegrowers we mean the Jewish leaders, who only for the sake of personal gain use the property of God and destroy the prophets sent by Him (;).

IN Maundy Tuesday The Gospel readings contain the Savior's conversations about the resurrection of the dead and the Second Coming, the parables of the ten virgins, the talents and the Last Judgment ().

Great Wednesday. The Lord spent the night before Wednesday in Bethany (). Here, in the house of Simon the leper, a certain woman poured precious myrrh on the head of the Savior and thereby prepared Him for burial. In the liturgical prayers, the woman’s selfless act is contrasted with the ingratitude of Judas, who plotted to betray Christ to the Jewish leaders for money. The morning Gospel contains the Savior's prediction of His impending death on the cross and the founding of the Church among the pagans (). On Great Wednesday, the Liturgy of the Presanctified Gifts is served for the last time and the repentant prayer of St. Ephraim the Syrian “Lord and Master of my life...” is read for the last time.

Maundy Thursday

The hymns of Maundy Thursday are full of deep feelings and thoughts in connection with a number of Gospel events of this day. Here is admiration for the Savior’s humility, which was manifested in washing the disciples’ feet; reverence for the sacrament of the Body and Blood of Christ; glorification of the endless selflessness of Christ; sorrow for His suffering; indignation against the cruelty of the Jews and the treachery of the traitor Judas.

At the beginning of Matins (which is served on Wednesday evening), a troparion is sung about how Judas, blinded by the love of money, left the Last Supper.

When the glory of the disciple is enlightened at the washing of the Supper, then the evil Judas, sick with love of money, becomes darkened, and betrays the Righteous Judge to the lawless judges. See the stewards of the estates, using strangulation for these sake. Run, unsatisfied soul, such a daring Teacher. O good one, O Lord, glory to Thee. When the glorious disciples were enlightened at the Last Supper during the washing of [the feet], then the wicked Judas, obsessed with the love of money, became darkened and betrayed You, the Righteous Judge, to the lawless judges. Look, collector of wealth, at the one who hanged himself because of it. Avoid greed: this is what she dared to do to the Teacher. Gracious to all, Lord, glory to You.

In the canon of Matins, beginning with the words “The Chermnoe Sea is being cut”(the Red Sea is split by a carved rod), the meaning of the Last Supper is explained and the spiritual union of the Lord Jesus Christ with His disciples is depicted.

On Thursday morning, the Liturgy of Basil the Great is celebrated, preceded by Vespers. The Gospel reading tells of the Last Supper, the washing of feet and prayer in the Garden of Gethsemane. Instead of Cherubim it is sung:

Thy secret supper this day, O Son of God, receive me as a partaker, for I will not tell the secret to Thy enemies, neither will I give Thee a kiss like Judas, but like a thief I will confess Thee: remember me, O Lord, in Thy Kingdom. Son of God, accept me today as a partaker of Your mystical Supper, for I will not reveal the secret to the enemies and will not give You a [hypocritical] kiss like Judas, but I confess You like a [prudent] thief: “Remember me, Lord, in Your Kingdom.”

Instead of It is Worthy to Eat, the 9th Irmos of the canon is sung:

Wanderings of the Lady and immortal Meals in a high place, high minds, faithful, come let us enjoy the ascended Glory from the Word, we magnify Him.

Come, faithful ones, in the upper room let us enjoy the hospitality of the Lord and the immortal Table, directing [our] thoughts upward and learning the highest teaching from [God’s] Word. We call him.

On this day, when the Savior established the sacrament of Communion and gave communion to the apostles with His own hands, one should approach the Chalice with a special reverent feeling, reflecting on the greatness of Christ’s love and one’s own unworthiness.

Service of the 12 Gospels

In the evening of the same day, Good Friday Matins, or the service of the 12 Gospels, as this service is usually called, is celebrated. This entire service is dedicated to the reverent remembrance of the saving suffering and death on the cross of the God-Man. Every hour of this day there is a new deed of the Savior, and the echo of these deeds is heard in every word of the service. In it, the Church reveals to believers the full picture of the Lord’s suffering, starting from the bloody sweat in the Garden of Gethsemane to the Calvary crucifixion. Taking us mentally through past centuries, the Church, as it were, brings us to the very foot of the cross of Christ and makes us reverent spectators of all the torment of the Savior. Believers listen to the Gospel stories with lighted candles in their hands, and after each reading through the mouths of the singers they thank the Lord with the words: “Glory to Your long-suffering, Lord!” After each reading of the Gospel, the bell is struck accordingly.

Passion Gospels:

1) (Farewell conversation of the Savior with the disciples and Him at the Last Supper).

2) (The taking of the Savior into custody in the Garden of Gethsemane and His suffering at the hands of the High Priest Anna).

3) (The Savior’s suffering at the hands of the high priest Caiaphas and the denial of Peter).

4) (The Lord’s suffering at Pilate’s trial).

5) (Despair of Judas, new suffering of the Lord under Pilate and condemnation to crucifixion).

6) (The Lord’s Path to Golgotha and His Passion on the Cross).

7) (About the Lord’s suffering on the cross; the miraculous signs that accompanied His death).

8) (The Savior’s prayer for enemies and the repentance of a prudent thief).

9) (Words of the Savior from the cross to the Mother of God and the Apostle John, death and perforation of the rib).

10) (The removal of the Lord’s body from the cross).

11) (Nicodemus and Joseph bury Christ).

12) (Attaching guards to the tomb of the Savior).

Between the Gospels they sing antiphons, who express indignation at the betrayal of Judas, the lawlessness of the Jewish leaders and the spiritual blindness of the crowd. “What reason made you, Judas, a traitor to the Savior? - it says here. – Did He excommunicate you from the apostolic presence? Or did he deprive you of the gift of healing? Or, while celebrating the Supper with the others, he did not allow you to join the meal? Or did he wash the feet of others and despise yours? Oh, how many blessings have you, ungrateful one, been rewarded with.” And then, as if on behalf of the Lord, the choir addresses the ancient Jews: “My people, what have I done to you or how have I offended you? He opened the sight of your blind, you cleansed your lepers, you raised a man from his bed. My people, what did I do to you and what did you repay Me: for manna - gall, for water [in the desert] - vinegar, instead of loving Me, you nailed Me to the cross; I will not tolerate you any longer, I will call My peoples, and they will glorify Me with the Father and the Spirit, and I will give them eternal life.”

After the sixth Gospel and the reading of the “blessed” with troparia follows canon three-song, conveying in a condensed form the last hours of the Savior’s stay with the apostles, the denial of Peter and the torment of the Lord and is sung thrice luminaries. We present here the irmos of this canon.

Song one:

To You, the Morning One, who has immutably exhausted mercy for Yourself, and who has bowed down to the passions, the Word of God, grant peace to those who have fallen, O Lover of Mankind. I dedicate the morning to You to the Word of God. Remaining unchanged, You humbled Yourself out of mercy [towards us] and dispassionately condescended to endure torment. Give peace to me who has fallen, Lover of mankind.

Canto Eight: The Pillar of Malice has denounced the Divine Fathers; on Christ the tottering congregation of lawless people advises in vain, the belly of the One who holds the length is taught to kill. All creation will bless him, glorifying him forever. The pious youths [in Babylon] dishonored the pillar with the vile [idol], and the band of lawless [principals] raging against Christ are plotting in vain, intending to kill the One who holds life in His hand, whom all creation blesses, glorifying forever.

Song Nine: Most honorable Cherub and most glorious without comparison Seraphim, without corruption of God the Word Who gave birth to the Existing Mother of God we magnify Thee. More revered than the Cherubim and incomparably more glorious than the Seraphim, who painlessly gave birth to God the Word, the true Mother of God, we magnify You.

After the canon the choir sings touching eszapostilarium, in which the repentance of the robber is recalled.

You have vouchsafed the prudent thief in one hour to heaven, O Lord, and enlighten me with the tree of the cross and save me. You immediately honored the prudent robber with paradise, O Lord! And enlighten me with the tree of the cross and save me.

For Anything breath stichera:

Each of His most pure flesh endured dishonor for our sake; the head is thorns, the face is spitting, the jaws are choked, the lips are bile and vinegar dissolved in the father, the ear is wicked blasphemy, the shoulder is beating, and the hand is a cane, the whole body is stretched on the cross, the limbs are nails and the ribs are a copy. Every member of His most pure body was subjected to dishonor: the head - a crown of thorns, the face - spitting, the jaws - blows, the lips - bile dissolved in vinegar, the ears - ugly blasphemies, the back - scourging, the arms - canes, the whole body - stretched on a cross , arms and legs - nails, ribs - a spear.

Before the end of the service (empty) the choir sings the troparion: Thou hast redeemed us from the legal oath (Thou hast delivered us from the curses of the [Old Testament] law) with Thy honest blood, having been nailed to the cross and pierced with a spear; Thou hast exuded immortality to man, O our Savior, glory to Thee.

There is an ancient custom after the last Gospel not to extinguish your candle, but to bring it home burning and with its flame make small crosses at the top of each door of the house (to save the house from all evil). The same candle is used to light the lamp in front of the icons.

Good Friday

On Good Friday, the very day of the Savior’s death, as a sign of special sorrow, the Liturgy is not celebrated. Instead, the Royal Clock is served, which is completely dedicated to the events of this day.

About three o'clock after lunch it takes place Vespers with take-out shrouds(image of the Savior taken from the cross). At the beginning of Vespers, after Psalm 103, the stichera on “The Lord cried:” are sung.

All creation, changed by fear, beheld You hanging on the cross, Christ: the sun was darkened, and the foundations of the earth shook. All to the compassion of the Creator of everything. You suffered for our sake, Lord, glory to You. All creation was troubled with fear when it saw You hanging on the cross: the sun was darkened, and the foundations of the earth shook. Everything suffered along with the Creator. Lord, who voluntarily suffered for us, glory to Thee.

During the entrance with the censer, the choir sings:

A terrible and glorious mystery is now being seen in action: the Intangible is held; fits in Resolve from an oath; Test the hearts and the bellies are tested unrighteously; he shuts himself in prison, like the one who shuts the abyss; Pilate will stand, He will stand in awe of the heavenly powers; the Creator is strangled by the hand of creation; the tree is condemned to judge the living and the dead; The Destroyer of Hell lies in the coffin. Today we contemplate a terrible and glorious mystery: the Intangible One is taken; He is bound who freed Adam from the oath; He who penetrates the hearts and thoughts of men is subject to unjust interrogation; He who binds the abyss is thrown into prison; He Whom the Angels stand with trembling stands before Pilate; The Creator is struck by the hand of the created. He who has to judge the living and the dead is condemned to the cross. Destroyer of hell, lies in the coffin.

After entering, three proverbs are read. The first of them tells about the appearance of the glory of God to the prophet Moses (). Moses, who prayed for the sinful Jewish people, served as a prototype of the worldwide Intercessor of Calvary, Jesus Christ. The second proverb tells how God blessed Job for his patient enduring of suffering (). Job served as a prototype of the innocent Divine Sufferer Jesus Christ, who returned to people the blessing of the Heavenly Father. The third proverb contains Isaiah's prophecy about the redemptive suffering of the Savior ().

The reading of the Apostle speaks of the Divine Wisdom revealed in the Cross of the Lord (). The Gospel reading, composed of several Gospels, tells in sequential order about the events in connection with the crucifixion and death of the Lord Jesus Christ. After the litanies, the choir sings verses in stichera. During the last stichera below, the priest censes the shroud lying on the throne three times.

To you, dressed in light like a robe, Joseph fell from the tree with Nicodemus, and Vadev was dead, naked, unburied, we will accept the compassionate cry, sobbing with the words: alas for me, Sweetest Jesus, His sun hanging in the smallness on the cross, having seen it was covered with darkness, and the earth shook with fear , and the church curtain was torn; but behold, now I see You, for my sake death has risen by will. How will I bury Thee, my God, or what kind of shroud will I wrap around Thee? With which hand will I touch Your incorruptible body; or cue songs I will sing to Your exodus, O Generous One; I magnify Your passion, I sing songs and Your burial with the Resurrection, calling: Lord, glory to You. You, clothed with light like a robe, Joseph and Nicodemus took down [from the cross]; and, seeing You dead, naked and unburied, in his compassionate sorrow he wept, saying: Alas, dear Jesus! Having recently seen You hanging, the sun became covered in darkness, and the earth shook, and the church veil was torn. But I see You willingly accepting death for my sake. How will I bury You, my God, or what veil will I wrap around, with what hands will I touch Your incorruptible body, or what songs will I sing about Your exodus, O Generous One. I magnify Your sufferings, I sing Your burial and Resurrection, crying out: Lord, glory to You.

After “Now You Let Go” and “Our Father,” the clergy carry out the shroud from the altar, thereby symbolizing the burial of the Savior. They lift the shroud from the throne and carry it through the northern gate to the middle of the temple. The servants go ahead with candles, the deacon with a censer, and the worshipers meet the shroud with lighted candles in their hands. The shroud is placed on a special “tomb” standing in the middle of the temple and decorated with white flowers. At this time, the choir sings the funeral troparion in a special chant:

“The noble (noble) Joseph took down Your Most Pure Body from the tree, wrapped it in a clean shroud, and covered it with odors (fragrances) in a new tomb.”

“An angel appeared to the myrrh-bearing women at the tomb, crying out: peace is fitting for the dead, but Christ has appeared alien to corruption” (they anoint the dead with fragrant ointments, but Christ is completely inaccessible to corruption).

After burning the shroud, everyone kneels and kisses the image of the wounds on the Savior’s body, thanking Him for his endless love and patience. At this time, the priest reads the canon “Lamentation of the Virgin Mary.” The Holy Shroud is left in the middle of the temple for three incomplete days, recalling the three-day stay of the body of Christ in the tomb. From this time, the bells stop ringing until the start of the Easter service in order to maintain reverent silence while the Body of the Savior rests in the tomb. On this day, the Church prescribes complete abstinence from food.

In the evening of this day it is served Matins of Holy Saturday with the rite of burial of the Savior and a religious procession around the temple. At the beginning of the service, during the singing of the troparion “Blessed Joseph,” the believers light candles, and the clergy from the altar go to the shroud and burn incense on the shroud and the entire temple. The burial ceremony takes place in the middle of the temple. The singers sing verses from Psalm 119, and the next priest reads the troparion after each verse. The troparion of the burial order reveals the spiritual essence of the redemptive feat of the God-man, remembers the sorrow of the Most Pure Mother of God and professes faith in the Savior of mankind. The rite of singing the 118th Psalm with funeral troparions is divided into three parts, called articles. Small litanies are inserted between the articles.

After the third part, anticipating the upcoming resurrection of the Savior, the choir sings “ The Cathedral of Angels was surprised..." - a chant that is sung at all-night vigils on Sunday.

The choir sings the irmos of the canon " Wave of the sea,” which depict the horror of all creation at the sight of the Creator in the tomb. This canon constitutes one of the most perfect creations of church-Christian poetry. At the end of the brochure there is a Russian translation of this canon. Ninth Irmos " Don't cry for me, Mati" ends the funeral hymn.

At the end Great Doxology the shroud, while singing “Holy God,” accompanied by lamps, banners - and with the burning of incense, rises from the tomb and reverently, with rare strikes of the bell, is carried around the temple in memory of the burial of Jesus Christ. At the same time, the descent of Jesus Christ into hell and the victory of Christ over hell and death are also depicted here: With His Suffering and Death, the Savior again opened the doors of heaven for us, and the shroud, after being brought into the temple, is brought to the Royal Doors. After the exclamation of the priest “forgive wisdom” (forgive - stand simply, straight), the singers sing the troparion “Blessed Joseph,” and the shroud is placed again on the tomb in the middle of the temple. Before the shroud, the proverb, the Apostle and the Gospel are read. The proverb contains Ezekiel's prophetic vision of the revival of dry bones (). The Apostolic reading calls for celebrating Easter “not in the old leaven of malice and wickedness, but in the absence of leaven of purity and truth” (). The short Gospel speaks of putting seals on the Savior’s tomb and assigning guards ().

Holy Saturday

Christ in the tomb. Together with Him, the disciples seemed to have buried their hope and faith. They did not want to give up their dreams of a glorious earthly kingdom until the end. But Christ not only did not found this kingdom, but He Himself died as a criminal. Even if He turned out to be powerless, then evil is obviously the strongest? Saturday is a day of rest. In this forced inaction, the horror of what had happened became even clearer: “And we thought that He was the One.” How they hastened to share seats and thrones! Evangelists are silent about what the disciples experienced and changed their minds on that Easter Saturday. But their very silence speaks more eloquently than all words.

Night is falling. The guard is dozing at the sealed coffin. Suddenly, an underground shock shakes the hill. The stone falls off with a roar. A flash like lightning throws the warriors to the ground. The coffin is empty. The guards flee in horror. Christ, who descended into the darkness of the underworld, turned out to be stronger than death.

In ancient times, the Liturgy of Great Saturday, like other Lenten Liturgies, was celebrated at sunset, and therefore it begins with Vespers. Since the evening service always refers to the next day, and the next day is Easter, the Liturgy of Great Saturday combines two moments: on the one hand, it ends the passionate services, and on the other, it begins the Easter celebration. These opposite features - sorrow and joy, tears and bright rejoicing - are miraculously combined during the service. In the middle of the temple there is still an image of the buried Savior, and the choir is already singing His victory over death.

At the beginning of the service, after the singing of the stichera on “I cried to the Lord” and the small entrance, 15 proverbs are read in front of the shroud. In ancient times, on Holy Saturday, the baptism of “catechumens”—persons prepared to accept Christianity—was performed. The long reading of the proverbs gave time to perform the sacrament of baptism on many catechumens. Life

22:1–18 Sing praises to the Lord and exalt them forever. "

For the newly baptized, now standing in the church in white shirts and with candles in their hands, the choir, instead of the Trisagion, sings “You who were baptized into Christ, have put on Christ” (All of you who have been baptized into Christ have put on Christ). After this chant, Vespers moves into the Liturgy.

sings:

Let all human flesh remain silent and stand with fear and trembling, and let nothing earthly think within itself: the King of kings and Lord of lords comes to sacrifice and be given as food to the faithful. Let all flesh be silent and stand with fear and trembling, not thinking about anything earthly: for the King of kings and Lord of lords comes to be slain and give Himself as food for the faithful.

The Apostolic Reading () calls Christians to die to sin in order to live with Jesus Christ. Here comes the turning point from the passionate to the Easter service: the altar is closed and all the vestments in the temple change from dark to white. “Arise, O God, judge the earth, for You will inherit all nations” (Arise, O God, judge the earth, for You will inherit all nations). – the choir sings repeatedly in a solemn chant. By the beginning of the reading of the Gospel, which will announce the resurrection of the Savior (), the temple takes on a bright, Easter appearance. After the reading of the Gospel, the Liturgy of Basil the Great continues in the usual manner. The faces of the Angels come before this with all authority and power: many-eyed Cherubim and six-winged Seraphim, covering their faces and crying out the song: Alleluia. He is preceded by hosts of Angels with all the Principalities and Powers, many-eyed Cherubim and six-winged Seraphim, covering their faces and shouting the song: Alleluia. Worthy to eat

the choir sings the irmos of the 9th song of the Matins canon:

The service of Holy Saturday serves as a transition to the coming day, considered the Feast of Feasts - the Resurrection of Christ. To strengthen their strength, at the end of the service, the faithful are given blessed bread soaked in wine.

In addition to strict fasting, the celebration of Holy Saturday in ancient times was distinguished by special internal concentration and solemn silence in church life. "What is this? - says Saint Epiphanius in his conversation on Holy Saturday. “Today there is great silence and peace on earth. Deep silence, because the King had died. The earth fears and remains at peace, because God rests in the flesh and awakens those who have fallen asleep from time immemorial. God in the flesh has died, and hell trembles. God rested for a short time to awaken those in hell."

Conclusion

So, Holy Week is the most significant time of the year, elevating the soul of a Christian and tuning it to accept the most sublime thoughts and impressions - a time that provides abundant food for religious Christian thought and heavenly pleasure to the believing heart. Passionate services introduce believers to the grace-filled fruits of redemption and give them a deeper sense of the power of His endless love of compassion for people. St. John Chrysostom sums up the meaning of Christ’s feat on the cross: “On the cross, the ancient tyranny of the devil was destroyed, the strong man was bound and his weapons were stolen, sin was atoned for, death was trampled upon and the oath was removed from people, the barrier of separation was taken away and paradise was opened, Heaven became accessible and people became closer to angels; God has reconciled the heavenly and the earthly.”

A living sense of Christ's love should help us understand how dear we are to God. This awareness will help us perk up, so that we do not become discouraged because of all sorts of everyday sorrows. Here is our edification: If Christ died for us sinners, then we must be ready to “lay down our souls” for our neighbors. At the same time, one must courageously resist temptations and not be afraid of exploits. The Apostle Peter instructs this way: “Just as Christ suffered for us in the flesh, arm yourself with the same thought: for he who suffers in the flesh ceases to sin, so that the rest of the time in the flesh he may no longer live according to human lusts, but according to the will of God.”(). May the almighty Lord help us all in this! Amen.

Application. Canon of Matins of Great Saturday

(The same canon is read before the Easter procession).

Song 1

Irmos: He Who once buried the pursuing tyrant [Pharaoh] under the waves of the sea, is now Himself buried in the earth by the descendants of those rescued [from Egypt]. But we, like the young virgins then, will sing to the Lord, for He has been gloriously glorified (ch.).

Before each troparion say: Glory to Thee, our God, glory to Thee.

All the heavenly and earthly beings hesitated at Your death, seeing You, my Savior, mount on the throne and down in the tomb. For incomprehensibly You turned out to be dead, the Head of life.

In order to fill everything with Your glory, You descended into the nether regions of the earth. For my being, inherited from Adam, did not hide from You. Being buried, You, O Lover of Mankind, renew the corrupted me.

Song 3

Irmos: Seeing You hanging on the place of execution, Who hung the whole earth without support in space, the creature trembled in great horror, exclaiming: “There is no Holy One but You, Lord!”

Having stretched out your hands, You have united what was divided from the beginning, and having clothed yourself in the shroud, You, Savior, have freed those bound in the grave. Therefore there is no saint but You, Lord.

You, inconceivable, voluntarily imprisoned Yourself in a sealed coffin. But by divine power You have demonstrated Your omnipotence to those who sing: There is no saint but You, Lord, Lover of Mankind.

Song 4

Irmos: Habakkuk, foreseeing Your divine humiliation on the cross, exclaimed in amazement: “You, the Good One, being omnipotent, overthrew the power of the mighty and preached to those in hell” ().

Now You sanctify the seventh day, which at the beginning You blessed with Your rest from labor. For You, my Savior, restore and renew everything and, in your repose, You Yourself set an example.

You have conquered by Your superior power: for although Your soul was separated from the body, yet by Your omnipotence You, God the Word, broke the bonds of death and hell.

Song 5

Irmos: Isaiah, awake at night, saw, O Christ, the unfading light of Your divine coming out of compassion for us. And then he exclaimed: “The dead will rise, and those lying in their tombs will rise, and all who live on earth will rejoice” ().

Having become corporeal, You, the Creator, renew earthly beings. The Shroud and the Sepulcher point, O Word, to the mystery that is in You. For the noble counselor [Joseph of Arimathea] fulfills the will of Your Parent, who renews me with You.

By death You change mortal things and by burial You change perishable things. With divine power You renew the nature You have assumed, making it immortal. For Your flesh, O Lord, did not see corruption, and Your soul was not left in hell in a wondrous way.

Song 6

Irmos: Jonah was swallowed by a whale, but was not kept in its depths. For, being a prototype of You, who suffered and was buried, he came out of the beast, as from the bridal chamber, and said to the guard of Your tomb: “You, who watch in vain and in vain, have forgotten His mercy” ().

The fall of Adam was fatal for people, but not for God. For, although Your human nature suffered, the Divinity remained impassive. You transformed your corruptible nature into incorruptible nature and by Your resurrection You opened the source of incorruptible life.

Hell reigns, but not forever, over the human race. For, being buried, You, the almighty Savior, with your life-giving right hand broke the shackles of death, becoming the firstborn from the dead, and announced complete deliverance to those who had been there for a long time.

Song 7

Irmos: An inexplicable miracle! Having saved the pious youths from the flames of the furnace, He Himself descends into the grave dead and lifeless to save us, singing: “Blessed are You, O God, Redeemer!” ().

The tomb is rich, having received You as if it were a sleeping Creator. He became the source of divine life, singing to our salvation: Blessed are You, God the Savior.

The life of all, subject to the law of mortals, is placed in the tomb and makes it the source of resurrection, for the salvation of us singing: Blessed are You, God the Redeemer.

And in hell, and in the tomb, and in Eden, the Divinity of Christ remained inseparable from the Father and the Spirit, singing for our salvation: Blessed are You, God the Redeemer.

Song 8

Irmos: Tremble with horror, O heaven, and let the foundations of the earth shake, for behold, He who dwells in Heaven is numbered among the dead, and is laid like a stranger in a cramped tomb. Priests, chant; people, exalt Him forever!

The most pure temple is destroyed, but the fallen tabernacle is restored. For the second Adam, who lives in heaven, descended even to the depths of hell to the first [Adam]. Youths bless Him, priests sing praises, people exalt Him to all ages.

O extraordinary miracles! O goodness! O ineffable patience! He who dwells in the highest is voluntarily sealed under the earth, and God is slandered as a deceiver. Youths bless Him, priests sing praises, people exalt Him to all ages.

Song 9

Irmos: Do not weep over Me, Mother, seeing in the tomb the Son whom You conceived in your womb without seed. For I will rise and glorify Myself as, and will exalt in glory those who always magnify You with faith and love.

O My beginningless Son! Having supernaturally avoided illness, I was glorified in Your wondrous Nativity. Now, seeing You, My God, as a lifeless dead man, I am cruelly pierced by the sword of sorrow. But rise again, so that I too may be magnified.

Let creation rejoice, let all earthly beings rejoice, for the hostile hell has been plundered. Meet Me, wives, with aromas. I will also deliver Eve and all their descendants, and on the third day I will rise again.

The prayer of Jesus Christ in the Garden of Gethsemane and His taking into custody. (Chapter from the “Law of God” by Archpriest Seraphim Slobodsky). Taking Christ into custody (Caravaggio) Appendix. Canon of Matins of Great Saturday

Taking Jesus Christ into custody
Conversion to epub, mobi, fb2 formats
"Orthodoxy and peace...

Arrest of Jesus Christ

Related stories

Theological interpretation

Taking Jesus Christ into custody

“It’s as if you came out against a robber with swords and stakes. But now is your time and the power of darkness."

Way of the Cross of the Lord

Death of Christ

Divine services of Holy Week

Service of the 12 Gospels

Application. Canon of Matins of Great Saturday

Read also

(Chapter from the “Law of God” by Archpriest Seraphim Slobodsky)

Explanation of the Ten Commandments Given to Moses

Six-winged seraphim - angels, stronger than only God Six-winged archangel

THE BELL

THE BELL

Taking Jesus Christ into custodyConversion to epub, mobi, fb2 formats "Orthodoxy and peace... Arrest of Jesus Christ

Related stories

Theological interpretation

Taking Jesus Christ into custody

“It’s as if you came out against a robber with swords and stakes. But now is your time and the power of darkness."

Way of the Cross of the Lord

Death of Christ

Divine services of Holy Week

Service of the 12 Gospels

Application. Canon of Matins of Great Saturday

Read also

(Chapter from the “Law of God” by Archpriest Seraphim Slobodsky)

Explanation of the Ten Commandments Given to Moses

Six-winged seraphim - angels, stronger than only God Six-winged archangel

THE BELL

Taking Jesus Christ into custody
Conversion to epub, mobi, fb2 formats
"Orthodoxy and peace...

Arrest of Jesus Christ