Bible Study: Synoptics #18: The Last Supper

Relevant Readings

The primary readings for this chapter are Matthew 26:17-29, Mark 14:12-25, Luke 22:7-20, and 1 Corinthians 11:23-26. I would suggest reading Luke 22:21-23 as well, as Luke places the talk of Jesus' betrayal after the benediction.

Additional passages are: Exodus 12:21-30;13:3, Psalms 41:9-10;55:12-14, Matthew 26:1-2,6-16, Mark 14:10-11, Luke 22:2-6, John 6:53-56;12:3-8, Acts 2:42,46-47, 1 Corinthians 11:27-29, and Hebrews 9:11-22.

Summary

Matthew 26:17-29		Mark 14:12-25		Luke 22:7-20(-23)		1 Cor 11:23-26
17-20	Jesus sends his disciples to prepare the Passover: "Go into the city to a certain man and tell him, 'The teacher says, "My appointed time draws near; in your house I shall celebrate the Passover with my disciples."'"	12-17	Jesus sends his disciples to prepare the Passover: "Go into the city and a man will meet you, carrying a jar of water. Follow him. Wherever he enters, say to the master of the house, 'The Teacher says, "Where is my guest room where I may eat the Passover with my disciples?"'"	7-14	Jesus sends his disciples to prepare the Passover: "When you go into the city, a man will meet you carrying a jar of water. Follow him into the house that he enters and say to the master of the house, 'The teacher says to you, "Where is the guest room where I may eat the Passover with my disciples?"'"
21-24	Jesus predicts his betrayal; the disciples become distressed and each asks Jesus if it is him, and Jesus says "He who has dipped his hand into the dish with me is the one who will betray me. The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born."	18-21	Jesus predicts his betrayal; the disciples become distressed and each asks Jesus if it is him, and Jesus says "One of the Twelve, the one who dips with me into the dish. For the Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born."	(21-22)	Jesus predicts his betrayal, saying "And yet behold, the hand of the one who is to betray me is with me on the table; for the Son of Man indeed goes as it has been determined; but woe to that man by whom he is betrayed."
25	Then Judas, his betrayer, said in reply, "Surely it is not I, Rabbi?" He answered, "You have said so."
26-28	Jesus shares the bread and wine with his disciples. He calls the bread his body, and the wine his blood of the new covenant shed on behalf of many for the forgiveness of sins.	22-24	Jesus shares the bread and wine with his disciples. He calls the bread his body, and the wine his blood of the covenant shed for many.	19-20	Jesus shares the bread and wine with his disciples. He calls the bread his body and the cup the new covenant in my blood.	23-25	Jesus shares the bread and wine with his disciples. He calls the bread [his] body for you and the cup the new covenant in [his] blood.
29	Jesus says he shall not drink this fruit of the vine until they are united in the kingdom of [his] Father.	25	Jesus says he shall not drink the fruit of the vine until he drinks it in the kingdom of God.	15-18	Jesus explains that he shall not eat the Passover or drink of the fruit of the vine until the kingdom of God comes.

Questions

1. Before the Last Supper, what did Jesus say to his disciples in Matthew 26:1-2?

   [In] two days' time it will be Passover, and the Son of Man will be handed over to be crucified.

2. Describe the kindness the woman offers Jesus in Matthew 26:6-13.

   She anointed him with an expensive perfumed oil; Jesus says she prepared him for burial.

3. Compare and identify unique elements in Matthew 26:14-16, Mark 14:10-11, and Luke 22:2-6.

   In Matthew, Judas goes to the chief priests and asks for money to hand Jesus over to them; they give him thirty pieces of silver. In Mark, the priests give Judas money in return for his promise to hand Jesus over. Luke writes that Satan entered into Judas, who then went and discussed a plan to hand Jesus over with the priests and temple guards, after which they paid him; Judas seeks to betray Jesus in the absence of a crowd.

4. How does John describe Judas' motivation in John 12:3-8?

   John writes that Judas was dishonest and a thief, and that he wanted to see the oil sold so he could hold the money and steal some for himself.

5. To whom do the following Psalms refer: Psalm 41:9-10 and Psalm 55:12-14?

   A close and trusted friend, implying Judas.

6. Identify unique information from these passages: Matthew 26:17-19, Mark 14:12-17, and Luke 22:7-14.

   Matthew's account is the most brief. In it, Jesus tells his disciples to tell a certain man in the city that the teacher's appointed time draws near, and that he shall celebrate the Passover in that man's house.

   Mark has Jesus prophesying a man with a jar of water, who his disciples are to follow into a house, where they ask the master of the house The Teacher says, "Where is my guest room where I may eat the Passover with my disciples?", upon which they are to be shown a large upper room furnished for the meal. Mark also mentions the sacrificial lamb of the Passover meal.

   Luke also mentions the lamb, and specifies Jesus sending Peter and John to follow signs in the city.

7. Why did Jesus institute the Eucharist at the Last Supper?

   CCC 1323 tells us he did it to perpetuate the sacrifice of the cross until his return. We say "we proclaim your death, Lord Jesus, until you come again".

8. Explain the Eucharist in three different ways.

   CCC 1324: the source and summit of the Christian life; CCC 1325: the efficacious sign and sublime cause of that communion in the divine life and that unity of the People of God; CCC 1326: unity with the heavenly liturgy and anticipation of eternal life.

9. Write and meditate on each of the following verses: Matthew 26:26-29, Mark 14:22-24, Luke 22:17-20, John 6:53-56, and 1 Corinthians 11:23-26.

   Matthew: While they were eating, Jesus took bread, said the blessing, broke it, and giving it to his disciples said, "Take and eat; this is my body." Then he took a cup, gave thanks, and gave it to them, saying, "Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins. I tell you, from now on I shall not drink this fruit of the vine until the day when I drink it with you new in the kingdom of my Father." Mark: While they were eating, he took bread, said the blessing, broke it, and gave it to them, and said, "Take it; this is my body." Then he took a cup, gave thanks, and gave it to them, and they all drank from it. He said to them, "This is my blood of the covenant, which will be shed for many. Luke: Then he took a cup, gave thanks, and said, "Take this and share it among yourselves; for I tell you (that) from this time on I shall not drink of the fruit of the vine until the kingdom of God comes." Then he took the bread, said the blessing, broke it, and gave it to them, saying, "This is my body, which will be given for you; do this in memory of me." And likewise the cup after they had eaten, saying, "This cup is the new covenant in my blood, which will be shed for you. John: Jesus said to them, "Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink. Whoever eats my flesh and drinks my blood remains in me and I in him. 1 Corinthians: For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night he was handed over, took bread, and, after he had given thanks, broke it and said, "This is my body that is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.

10. According to 1 Corinthians 11:27-29, what should precede worthy reception of the Eucharist?

    Self-reflection (a person should examine himself) and repentence. What the congregation says at Mass immediately prior to receiving the Eucharist, "Lord, I am not worthy to receive you; only say the word and I shall be healed" is a paraphrasing of Matthew 8:8.

11. How did the early Christians worship, in Acts 2:42,46-74?

    They taught as they learned from the apostles, broke and shared bread, prayed together, praising God.

12. When you receive Holy Communion, what does 1 Corinthians 11:26 say you proclaim?

    We proclaim the death of the Lord until he comes. This does not mean we focus on his mortal demise (and ignore his immortal resurrection), but rather that we acknowledge and accept the sacrifice he made.

13. Explain Exodus 12:21-30.

    This is the institution of the Passover feast. Before the last plague sent upon Egypt, the Lord instructed Moses to have the Israelites sprinkle the blood of a lamb upon their doorframes. As the Lord's power swept through Egypt, it would pass over any house so marked, sparing the life of any first-born inside.

14. What did Moses institute in Exodus 13:3?

    The Feast of Unleavened Bread.

15. How does Paul explain Jesus' role in the New Covenant in Hebrews 9:11-22?

    Paul says Jesus is the high priest, and a sacrifice that cleanses our consciences from dead works to worship the living God. Paul identifies Christ as the mediator, the new and everlasting Passover sacrifice.

16. What does Jesus give us in the Eucharist?

    Matthew 26:28 and CCC 1365 identify the bread and wine of the Eucharist as the body and blood of Christ: the physical sacrifice, broken and shed on behalf of many for the forgiveness of sins.

17. Explain how Christ's sacrifice is re-presented in the Eucharist.

    CCC 1366 says that the Eucharist is the memorial of Christ's sacrifice on the cross, perpetuated until the end of the world, and applies itself to the forgiveness of our sins.

18. What is contained in the Eucharist?

    CCC 1374: the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.

19. What is the purpose of the tabernacle?

    CCC 1379 says that it was originally where the Eucharist intended for ministering to the sick and home-bound was kept. Now it is the general location of the Eucharist, in constant silent adoration.

Bible Study: Synoptics #17: End Times Discourse

Relevant Readings

The primary readings for this chapter are Matthew 24:1-25:46, Mark 13:1-37, and Luke 21:1-36.

Additional passages are: Genesis 18:25, Ezekiel 32:7-8, Psalms 7:7-8; 73:25-26; 84:2-3,11-12; 96:13; 110:5-7, Proverbs 19:17, Isaiah 13:9-11; 58:6-9, Ezekiel 34:17, Daniel 7:13, Joel 2:10-13, Amos 8:9, Zechariah 9:14, Matthew 5:22,29-30; 7:13-14; 10:28; 16:24-28; 18:7-9; 23:13-15, Mark 9:41; 14:61-62; 16:19, John 14:1-3, Acts 7:55-56, 1 Corinthians 15:51-52, Colossians 3:1-4, 1 Thessalonians 4:15-18, 2 Timothy 4:3-4, Hebrews 6:4-6,10-12; 13:1-3, James 1:27; 2:15-17, 1 Peter 3:21-22, and Revelation 1:13; 14:14; 15:4; 16:7.

Summary

Matthew 24:1-25:46		Mark 13:1-37		Luke 21:1-36
				1-4	Jesus praises the widow who offers her little wealth.
24: 1-2	Jesus foresees the destruction of the temple.	1-2	Jesus foresees the destruction of the temple.	5-6	Jesus foresees the destruction of the temple.
3-14	On the Mount of Olives, some disciples ask Jesus about the signs of [Christ]'s coming, and the end of the age. Jesus tells them of false Messiahs and prophets; wars, famines, and earthquakes; people being persecuted because of belief in Christ; and the preaching of the gospel to all the earth.	3-13	On the Mount of Olives, Peter, James, John, and Andrew ask Jesus about the signs when all these things are about to come to an end. Jesus tells them of false Messiahs and prophets; wars, famines, and earthquakes; people being persecuted because of belief in Christ; and the preaching of the gospel to all the earth.	7-19	At the temple, disciples ask Jesus for signs about when all these things are about to happen. Jesus tells them about false Messiahs and prophets; wars, earthquakes, famines, and plagues; signs in the heavens; and people being persecuted because of belief in Christ.
15-28	Jesus foretells the fate of Jerusalem, the tribulations, and the coming of the Son of Man.	14-23	Jesus foretells the fate of Jerusalem and the tribulations.	20-24	Jesus foretells the fate of Jerusalem and the time of punishment when all the scriptures are fulfilled.
29-31	Jesus describes the darkening of the sun and moon, stars falling from the sky, the powers of the heavens being shaken, and the coming of the Son of Man in glory.	24-27	Jesus describes the darkening of the sun and moon, stars falling from the sky, the powers of the heavens being shaken, and the coming of the Son of Man in glory.	25-28	Jesus describes signs in the sun, moon, and stars, nations in dismay, the powers of the heavens being shaken, and people dying of fright. He describes the coming of the Son of Man in glory, bringing redemption.
32-35	Jesus uses the fig tree to show that his second coming will be clearly forewarned by signs. Matthew writes that this generation will not pass away until all these things have taken place.	28-31	Jesus uses the fig tree to show that his second coming will be clearly forewarned by signs. Mark writes that this generation will not pass away until all these things have taken place.	29-33	Jesus uses the fig tree to show that his second coming will be clearly forewarned by signs. Luke writes that this generation will not pass away until all these things have taken place.
36	Jesus says that no one knows the day but the Father.	32	Jesus says that no one knows the day but the Father.
37-42	Jesus uses the flood as an example of people going about their daily business up to the very moment of the flood; people will not know on which day [the] Lord will come.	33-37	Jesus uses an example of a man traveling abroad; his servants do not know the hour of his return, and must be vigilant not to be caught sleeping when he returns.	34-36	Jesus warns them against becoming drowsy from carousing and drunkenness and the anxieties of daily life and being caught by surprise when the day comes.
45-51	Jesus uses the example of a servant who is taking care of the household when his master returns, and contrasts him with a wicked servant who falls into sloth and drunkenness.
25: 1-13	Jesus tells the parable of the ten virgins at the wedding.
14-30	Jesus tells the parable of the talents.
31-46	Jesus explains that whatever you do for the least of your fellow man, you have done for Christ.

Questions

1. What can you learn from these Old Testament verses: Genesis 18:25, Psalm 7:7-8, Psalm 96:13, and Psalm 110:5-7?

   In Genesis 18:25, Abraham is asking God if the wicked and the just truly share the same fate. In Psalm 7:7-8, we read that the LORD will judge the wicked. Psalm 96:13 tells that the LORD judges with justice and faithfulness. Psalm 110:5-7 tells us that the Lord will judge nations and end kingdoms.

2. Compare Matthew 24:29, Mark 13:24-25, and Luke 21:25-26.

   These three passages tells of the tribulation: the sun darkens, the moon stops shining, stars fall from the sky, and the powers of the heavens will be shaken. Luke doesn't describe the events as specifically as Matthew and Mark do.

3. What does Jesus advise and foretell in Matthew 16:24-28?

   Jesus talks giving your life up to Christ, so that you may truly live. He also mentions his resurrection as well as the final judgment.

4. Identify distinct information from Matthew 24:30-31, Mark 13:26-27, and Luke 21:27-28.

   Matthew mentions mourning by the tribes of the earth, and a trumpet blast from the angels. Mark's is the simplest, and mentions the Son of Man coming in the clouds. Luke's rendition encourages the faithful to raise your heads because redemption is at hand.

5. To whom does Jesus foretell the second coming in Mark 14:61-62?

   The Sanhedrin (Mark 14:55).

6. Describe the situation in 1 Thessalonians 4:15-18.

   This message from Paul is one basis for the idea of the "rapture" (Matthew 1:39-41).

7. What can you learn from these Old Testament prophets: Isaiah 13:9-11, Ezekiel 32:7-8, Joel 2:10-13, and Amos 8:9?

   Isaiah contains references to the sun darkening, the moon ceasing to shine, and the judgment of the wicked. Ezekiel mentions the sun, moon, and stars as well. Joel does too, but also follows by describing the merciful and kind qualities of God, and urges repentance. The verse in Amos refers to darkness at midday.

8. To whom do these verses point: Daniel 7:13, Acts 7:55-56, Revelation 1:13, and Revelation 14:14?

   All four reference the Son of Man, Christ.

9. What two things are made clear in Revelation 15:4 and Revelation 16:7?

   In Revelation 15:4, John sees all nations glorifying God and God alone. In Revelation 16:7, the "altar" professes that God's judgments are true and just.

10. How is the Last Judgment identified in Zechariah 9:14, Matthew 24:29-31, 1 Corinthians 15:51-52, and 1 Thessalonians 4:16?

    All four connect a trumpet blast to the Last Judgment.

11. What will be brought to light on the last day?

    CCC 678 explains that our conduct, and the secrets of our hearts, will be brought to light upon the Last Day.

12. How can someone risk condemnation, according to CCC 679, Matthew 25:31-46, and 2 Timothy 4:3-4?

    The CCC tells us that by rejecting the grace granted to us by God through Christ, we bring judgment upon ourselves and condemn ourselves. In Matthew, we read that Jesus will say to those condemned what you did not do for one of these least ones, you did not do for me. In Paul's letter to Timothy, he writes that people who stop listening to the truth [will] be diverted to myths and thereby ignore Christ.

13. Explain these three parables: Matthew 24:45-51, Matthew 25:1-13, and Matthew 25:14-30.

    The parable of the faithful servant reminds us to remain faithful Christians: we do not know when Christ's return is, and we must not fall prey to wickedness and sin. The parable of the ten virgins at the wedding illustrates our need to be vigilant and prepared for the coming of Christ at all times, and that the Last Judgment is not up to us, and we cannot vouch for others with our own works. The last parable, of the master and the talents, shows how we must use our God-given abilities the best we can, and not to squander the gifts God bestows on us. Just as the servant who buried his talent produced no gain for his master, if we ignore our talents and do not put them toward service in God, we make no return for what God has given us.

14. Compare Ezekiel 34:17 and Matthew 25:31-33.

    Both refer to the separation of the faithful (sheep) and the wicked (goats) onto the right and left sides of God at the judgment.

15. Is it possible to renounce the gift of salvation?

    Paul writes in Hebrews 6:4-6 that it is.

16. What encouragement do the following verses provide: Isaiah 58:6-9, Matthew 25:34-40, James 1:27;2:15-17, and Hebrews 13:1-3?

    The LORD shall reward those who help the oppressed, clothe the naked, and feed the hungry.

17. Identify the promise in these verses: Proverbs 19:17, Mark 9:41, and Hebrews 6:10-12.

    In Proverbs, we read that God repays those who serve ([have] compassion on) the poor. In Mark, Jesus says that whoever serves those who serve Christ are rewarded. Paul writes in Hebrews that God rewards those who serve the holy ones.

18. What does Jesus teach in the following verses: Matthew 5:22, Matthew 5:29-30, Matthew 10:28, Matthew 18:7-9, and Matthew 23:13-15?

    Jesus is urging us to avoid and purge ourselves of those things which cause us to be sinful, and those who would lead us to sin.

19. What do Matthew 25:46 and CCC 1033 have to say about Hell? How can one avoid ending up in Hell, according to Matthew 7:13-14, CCC 1036, and CCC 1037?

    Matthew mentions eternal damnation, and the CCC describes hell as the state of definitive self-exclusion from the communion with God. Matthew writes that it is indeed a narrow path, as others have noted as well: The wayfarer,
    Perceiving the pathway to truth,
    Was struck with astonishment.
    It was thickly grown with weeds.
    "Ha," he said,
    "I see that none has passed here
    In a long time."
    Later he saw that each weed
    Was a singular knife.
    "Well," he mumbled at last,
    "Doubtless there are other roads."
    ~ "The Wayfarer" by Stephen Crane The CCC reaffirms this.

20. What hope can be gleaned from these passages: Psalm 73:25-26, Psalm 84:2-3,11-12, Mark 16:19, John 14:1-3, Acts 7:55-56, Colossians 3:1-4, and 1 Peter 3:21-22?

    God is the rock of my heart and my shield. We are made for God -- we long for Him. Jesus has ascended into heaven, and is seated at the right hand of God, the dwelling place of God. Christ has prepared for each of us a place in heaven. If we live in Christ, we shall be raised to new life in Him.

Bible Study: Synoptics #15: Triumphal Entry into Jerusalem

Relevant Readings

The primary readings for this chapter are Matthew 21:1-17, Mark 11:1-19, and Luke 19:28-48.

Additional passages are: Psalm 8:3, Psalm 69:10, Psalm 119, Isaiah 56:7, Isaiah 62:11, Jeremiah 7:11, Joel 3:1-2, Habakkuk 2:11, Zechariah 9:9, Zechariah 14:4-5, Mark 13:7-27, John 2:13-17, John 11:1-5, 1 Corinthians 6:19-20, 1 Peter 2:11-12.

I would add Luke 13:6-9 (the parable of the barren fig tree) to this list, as well as Luke 13:31-35 which provides further context for Luke 19:41-44 (Jesus' lament for Jerusalem). I would also add John 12:12-19, which is John's brief account of Jesus' arrival. Finally, I would include Psalm 69:5, as the entirety of the psalm is appropriate to Jesus' Passion, and verse 5 in particular.

Summary

Accounts of Jesus' entry into Jerusalem in the days prior to the Passion are found in all four Gospels. The events occur in varying orders, and the characteristics vary from account to account:

Matthew 21:1-17 (19)		Mark 11:1-19		Luke 19:28-48		John 12:12-19
1-7	Disciples acquire a colt and an ass	1-7	Disciples acquire a colt	28-35	Disciples acquire a colt	12	Crowds greet Jesus with palm branches
8	Crowds spread cloaks and tree branches	8	Crowds spread cloaks and leafy branches	36	Crowds spread cloaks	13	Crowds praise Jesus with "Hosanna! Blessed is he who comes in the name of the Lord, (even) the king of Israel."
9	Crowds praise Jesus with "Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest."	9-10	Crowds praise Jesus with "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is to come! Hosanna in the highest!"	37-38	Disciples praise Jesus with "Blessed is the king who comes in the name of the Lord. Peace in heaven and glory in the highest."	14-15	Jesus acquires an ass
10-11	People ask "Who is this?" and are answered "This is Jesus the prophet, from Nazareth in Galilee."			39-40	Pharisees tell Jesus to rebuke his disciples, Jesus replies "I tell you, if they keep silent, the stones will cry out!"	19	Pharisees say to one another "the whole world has gone after [Jesus]."
				41-44	Jesus weeps for Jerusalem	John 2:13-17
12-13	Jesus enters temple, drives out money-changers	13-14	Jesus curses the fig tree	45-46	Jesus enters temple, drives out money-changers	13-17	Jesus enters temple, drives out money-changers
15-16	Scribes hear children shouting "Hosanna to the Son of David" and question Jesus, who replies "Out of the mouths of infants and nurslings you have brought forth praise."
19	Jesus curses the fig tree	15-17	Jesus enters temple, drives out money-changers	47-48	Priests and scribes note how the people listen to Jesus

• Matthew misinterprets Zechariah 9:9, riding on an ass, on a colt, the foal of an ass, as meaning two animals.
• John has Jesus finding the animal after having been greeted.
• All but Luke mention "branches", and only John specifies "palm branches".
• The crowd's greeting to Jesus is different in all accounts.
• The response to Jesus' arrival differs. Luke includes a lament for Jerusalem.
• Matthew and Luke include some admonishment by the Pharisees and a reply by Jesus.
• In Matthew, Jesus goes to the temple before the fig tree; Mark has it the other way around; John omits the fig tree altogether, whereas Luke includes a parable about a barren fig tree earlier in the Gospel.
• John's account of the money-changers is far earlier, in John 2:13-17.

Connections

Arriving in humility

The arrival of Jesus in Jerusalem riding on the back of a colt is the fulfillment of a prophecy of Zechariah 9:9: Rejoice heartily, O daughter Zion, shout for joy, O daughter Jerusalem! See, your king shall come to you; a just savior is he, Meek, and riding on an ass, on a colt, the foal of an ass. The same message of rejoicing is found in Isaiah 62:11: Say to daughter Zion, your savior comes! Christ (the King) arriving on a beast of burden rather than on a war-animal such as a horse evokes the image of a peaceful and merciful ruler. All the same, the crowds greet him as though he were a returning conquering hero.

Praising Jesus

In two accounts, Jesus is admonished (by priests in the temple in Matthew, and by Pharisees at the procession in Luke). Jesus' replies are founded on scripture passages. In Matthew, when the priests complain about the children shouting "Hosanna to the Son of David", Jesus quotes from Psalm 8:3: Out of the mouths of babes and infants you have drawn a defense against your foes. In Luke, when the Pharisees demand Jesus rebuke his disciples (possibly for blasphemy, since they were cheering "Blessed is the king who comes in the name of the Lord"), Jesus replies and quotes Habakkuk 2:11: For the stone in the wall shall cry out. The message here is two-fold. On one hand, Jesus is saying that, were the crowd silenced, even that could not stop the glorifying of God, and that even the very rocks and stones would cry out. But the second message is deeper, and results from the more sinister intentions of the Pharisees. Jesus denounces the Pharisees in Matthew 23, calling them a brood of vipers and hypocrites. He accuses them of finding men to convert, and in doing so, making them twice as fit for Gehenna as they are themselves, of locking the kingdom of heaven to those who would enter. The end of this tirade, Matthew 23:34-39, is very similar to Jesus' response to the Pharisees in Luke (see below, in "Lament for Jerusalem"): Therefore, behold, I send to you prophets and wise men and scribes; some of them you will kill and crucify, some of them you will scourge in your synagogues and pursue from town to town, so that there may come upon you all the righteous blood shed upon earth, from the righteous blood of Abel to the blood of Zechariah, the son of Barachiah, whom you murdered between the sanctuary and the altar. Amen, I say to you, all these things will come upon this generation. Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together, as a hen gathers her young under her wings, but you were unwilling! Behold, your house will be abandoned, desolate. I tell you, you will not see me again until you say, "Blessed is he who comes in the name of the Lord." The prophecy of Habakkuk is a dialogue between the prophet and God. Habakkuk questions God's governing of His people, and the lack of intervention when they cry out to Him, when the just are trampled by the faithless. In the second chapter (from which comes the line Jesus alludes to), God replies to Habakkuk, and says that the unjust man's time is approaching, and that it is the unjust's behavior and dealings that will themselves set up his downfall (his treachery, his debts, his secret fears). Habakkuk 2:9-11 reads: [The LORD said:] Woe to him who pursues evil gain for his household, setting his nest high to escape the reach of misfortune! You have devised shame for your household, cutting off many peoples, forfeiting your own life: For the stone in the wall shall cry out, and the beam in the woodwork shall answer it! This wording is typical prophetic language for the condemnation of social crimes in Israel, as the palaces built through gross injustices call down their vengeance on their buidlers.

But moreso, there are two images evoked: the "stone in the wall" and "beam in the woodwork". Christ is the stone the builders rejected [which] has become the cornerstone (Psalm 118:22), and he would give himself up to die on a cross, on a beam of wood. The Pharisees, in rejecting Christ and searching for a way to kill him, are setting Jerusalem up for disaster (and Jesus laments this in Luke's Gospel); they are devis[ing] shame for [their] household, cutting off many peoples. If the Pharisees were to cause the crowd to "keep silent", perhaps by coercing them to call out for Jesus' death, and in doing so, try to lock the kingdom of heaven from them, Christ himself, the cornerstone, would cry out -- and not just the cries of Hosanna, but a more profound response, answering the injustices done.

"Den of thieves"

When Jesus drives the money-changers out of the temple, he quotes one (or two) lines from Scripture: Isaiah 56:7, For my house shall be called a house of prayer for all peoples, and Jeremiah 7:11, Has this house which bears my name become in your eyes a den of thieves? John has the disciples later recalling John 2:13-17, zeal for your house consumes me.

The fig tree

The cursing of the fruitless fig tree is reminiscent of the parable of the barren fig tree (found in Luke 13:6-9). In the parable, the owner of an orchard has a fig tree which has failed to bear fruit for three years. The gardener requests that he have one more year to cultivate the tree to see if it will bear fruit. The cursing of the tree, just after Matthew's account of the arrival, and near the end of Mark's account, is the culmination of Luke's parable. In Matthew's account the tree withers instantly, while in Mark's account the tree is withered the next time they see the tree (possibly the next day). Comparing the two, Matthew 21:18-19: When he was going back to the city in the morning, he was hungry. Seeing a fig tree by the road, he went over to it, but found nothing on it except leaves. And he said to it, "May no fruit ever come from you again." And immediately the fig tree withered. and Mark 11:12-14: The next day as they were leaving Bethany he was hungry. Seeing from a distance a fig tree in leaf, he went over to see if he could find anything on it. When he reached it he found nothing but leaves; it was not the time for figs. And he said to it in reply, "May no one ever eat of your fruit again!" And his disciples heard it. we see Jesus finding a fig tree without fruit, when he is hungry. Mark adds that it was not the time of figs. What Jesus says differs slightly, but meaningfully. May no fruit ever come from you again implies that, while the tree may have borne fruit in the past, it never will again. In contrast, May no one ever eat of your fruit again hints at "rotten" fruit. A tree that is nothing but leaves and roots will take in sunlight and rain and nutrients, but if there is no fruit on the tree, there is no result of the care given to it. Whether the tree puts forth no fruit, or only rotten fruit, the punishment is clear: it is cut down.

Christ's hunger and disappointment at finding no fruit on the tree results in the tree being cut off. Mark's addition might cause us to think Christ's action was unfair: how dare he expect fruit from a tree when fruit was not in season? But just as Christ's hunger is symbolic of his calling to us at our final judgment the excuse of "come back later" will simply not do! We do not know the hour, and must be ever-ready. The fig tree that bears no fruit wastes the resources given to it, and when the gardener gives up on the tree, it is cut off.

Lament for Jerusalem

In Luke 19:41-44, Jesus laments for Jerusalem: As he drew near, he saw the city and wept over it, saying, "If this day you only knew what makes for peace -- but now it is hidden from your eyes. For the days are coming upon you when your enemies will raise a palisade against you; they will encircle you and hem you in on all sides. They will smash you to the ground and your children within you, and they will not leave one stone upon another within you because you did not recognize the time of your visitation." If we look back to Luke 13:31-35, we hear Jesus responding to Herod's threats: At that time some Pharisees came to him and said, "Go away, leave this area because Herod wants to kill you." He replied, "Go and tell that fox, 'Behold, I cast out demons and I perform healings today and tomorrow, and on the third day I accomplish my purpose. Yet I must continue on my way today, tomorrow, and the following day, for it is impossible that a prophet should die outside of Jerusalem.' "Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how many times I yearned to gather your children together as a hen gathers her brood under her wings, but you were unwilling! Behold, your house will be abandoned. (But) I tell you, you will not see me until (the time comes when) you say, 'Blessed is he who comes in the name of the Lord.'" Jesus knows that his destiny is to return to Jerusalem to sacrifice himself -- it is impossible that a prophet should die outside of Jerusalem. He knows they will refuse, persecute, and kill him, as they have done to so many prophets before him. And because of that of their refusal of Jesus who makes for peace will have repercussions; Jesus foresees the destruction of Jerusalem in 70 AD.

Questions

1. Compare Isaiah 62:11, Zechariah 9:9, Matthew 21:3-5, Mark 11:1-5, and Luke 19:28-34.

   The two Old Testament passages tell of the coming Zion's savior and king, with vindication for his people. He is just and meek, and comes on the back of a colt, as opposed to a horse (a symbol of war). The Gospel passages describe Jesus' preparation for entry into Jerusalem. Matthew himself quotes the Scripture of Zechariah which is being fulfilled. Each account has the disciples saying "The Master has need of it" (or "them", in Matthew's case), after which the owner of the animal(s) lets the disciples take it.

2. Describe the geography of the Jesus' journey to Jerusalem.

   As described in Luke 19:28-30, Jesus' journey to Jerusalem started beyond Bethphage, and as he approach Bethany, he stopped at the Mount of Olives and told his disciples to fetch him a colt.

3. What is special about Bethany?

   It was in Bethany that Lazarus (brother of Mary and Martha) lived. Lazarus became ill and died, and Jesus resurrected him. (John 11:1-5)

4. What event is predicted from the geography of Joel 3:1-2, Zechariah 14:4-5, Mark 13:7-27, and Revelation 21:2-4?

   The first three passages relate to the tribulation and end-times, and some verses are particular to devastation in Jerusalem. Revelation's passage refers to God's restoration of Jerusalem as a new holy city, after the tribulations.

5. What does "Hosanna" mean?

   CCC 559 defines "Hosanna" as "Save!" or "Give salvation!"

6. When do Catholics recite the verse from Matthew 21:9?

   During the Liturgy of the Eucharist, we sing "Holy, Holy, Holy", which is based upon the verse from Matthew: "Hosanna in the highest! Blessed is He who comes in the name of the Lord! Hosanna in the highest!"

7. Compare Matthew 21:9, Mark 11:9-10, and Luke 19:38.

   The three synoptic authors write distinct proclamations. "Hosanna to the Son of David; blessed is he who comes in the name of the Lord; hosanna in the highest." in Matthew, "Hosanna! Blessed is he who comes in the name of the Lord! Blessed is the kingdom of our father David that is to come! Hosanna in the highest!" in Mark, and "Blessed is the king who comes in the name of the Lord. Peace in heaven and glory in the highest." in Luke.

   The three authors reveal or profess different things. Matthew recognizes Jesus as the Son of David (thus fulfilling the Messianic prophecy concerning the House of David, found in 2 Samuel 7:14-16), and includes "Hosanna". Mark mentions the kingdom of David which is to come, again referring to the prophecy of the return of the House of David; Mark also includes "Hosanna". Luke, on the other hand, has the crowd calling Jesus the king who comes in the name of the Lord, and instead of a "Hosanna", has a message similar to that which the angels spread to the shepherds at the birth of Christ: Glory to God in the highest and on earth peace to those on whom his favor rests (Luke 2:14).

8. What did the Phraisees demand of Jesus in Luke 19:38-39?

   When Jesus' disciples are shouting "Blessed is the king...", the Pharisees demand Jesus rebuke them (to admonish them, and demand their silence), possibly for blasphemy (as posited above, in "Praising Jesus".

9. How did Jesus respond to the Pharisees?

   Again, referring to "Praising Jesus", Jesus paraphrases Habakkuk 2:11 (For the stone in the wall shall cry out) saying "I tell you, if they keep silent, the stones will cry out!" (Luke 19:40).

10. Explain Luke 19:41-44.

    Jesus' lament for Jerusalem, analyzed above in "Lament for Jerusalem", is his prediction of the hard times that will befall Jerusalem because of their stubbornness and refusal to accept peace (Jesus).

11. How did St. Peter advise early Christians to behave so as to glorify God on the day of visitation?

    In 1 Peter 2:11-12, Peter urges us to avoid worldly desires that cause us to be alienated from divine aspirations, and to do good works despite your enemies.

12. What does Jesus' entry into Jerusalem show?

    CCC 560 tells us that Jesus' entry into Jerusalem manifested the coming of the kingdom that the King-Messiah was going to accomplish by the Passover of his Death and Resurrection. It signalled the beginning of the Passion, and appeased the populace's desire for the kingly Messiah.

13. How did the crowds interpret Jesus' entry into Jerusalem?

    In Matthew 21:10-11, it is written that the whole city asked "Who is this?" and that crowds replied, "This is Jesus the prophet, from Nazareth of Galilee." The "whole city" might refer to the Pharisees and chief priests and scribes, who would clearly be wary of the crowds suddenly clinging to Jesus, who they felt was an upstart and a menace. The crowds do not reply with the zeal of Peter, who identified Christ as the Son of God and the Messiah, but instead call Jesus a prophet, and recognize him as the same Jesus of Nazareth.

14. Compare and contrast Matthew 21:12-14, Mark 11:15-18, Luke 19:45-48, and John 2:13-17.

    These are the four accounts of Jesus driving out the money-changers in the temple.

    Matthew's account has Jesus quoting Isaiah 56:7, my house shall be a house of prayer for all peoples; he follows with a quote from Jeremiah 7:11 (about the temple becoming a "den of thieves")which Matthew does not attribute as such. Afterwards, Jesus cures blind and lame people in the temple.

    Mark's account is similar to Matthew's, but adds three particular elements: first, he writes that Jesus did not permit anyone to carry anything through the temple area; second, he includes ... for all peoples at the end of the Isaiah quote; third, he notes the intention of the priests and scribes when they see what Jesus did.

    Luke has Jesus quoting both Isaiah 56:7 and Jeremiah 7:11, and also notes the intentions of the priests and scribes.

    John's account, which occurs at a different point in time, has Jesus saying "stop making my Father's house a marketplace" (John 2:16). John writes that the disciples later recalled Psalm 69:10: zeal for your house consumes me.

15. Why did Jesus react so violently to the money-changers?

    John's account refers to Psalm 69:10: Zeal for your house consumes me. Christ's zeal for the house of God causes him to violently throw out the money-changers and other people doing business in the holy temple. The entirety of Psalm 69, which is subtitled "of David", is appropriate for Jesus' position, and Psalm 69:5 reads More numerous than the hairs of my head are those who hate me without cause. Too many for my strength are my treacherous enemies. Must I now restore what I did not steal? The end of that verse explains exactly what Christ's mission is: to restore that which he did not steal. Mankind has wronged by their sin, and Christ must restore them to grace through his selfless sacrifice, dying in their place for their sin, and being resurrected, conquering death.

16. What do the passages Isaiah 56:7 and Jeremiah 7:11 relate?

    These are referred to by Jesus when he drives out the money-changers from the temple. They describe the purpose of God's temple (to be a house of prayer) and the corruption of the temple by the people of Jerusalem (it has become a den of thieves).

17. How did people respond to Jesus' words in Luke 19:48?

    Luke says the people were hanging on his words; they were marvelled at his words and actions in the temple, despite the violence and temper Jesus showed.

18. Why should someone cling to God's Word according to Psalm 119:11, 33-34, 103-105, 114?

    Psalm 119's author speaks of keeping God's commands and endeavoring not to sin against Him, of learning God's laws and abiding by them. God's Word is sweeter than honey to my mouth[,] a lamp for my feet, [and] a light for my path: God is our refuge.

19. How can Catholics make the Bible come alive for them?

    CCC 108 reminds us that Christianity is based on the Word of God, which is not a written and mute word, but [...] incarnate and living. It is important for us to open our minds to the Scriptures, and to live according to its mission.

20. Nobody should experience the wrath of God like the money-changers did. The sacrament of Reconciliation enables Catholics to ensure that the temple of the Holy Spirit remains pure (1 Corinthians 6:19-20). What is essential to this sacrament?

    CCC 1424 reminds us that the sacrament of Reconciliation is a confession of sins to God through a priest; this admittal of sin is essential to the sacrament. Through it, God grants us pardon and peace.