On this last day of Lent, Holy Wednesday of the Passion Week, we hear in the gospel how Judas cut a backroom deal with Ananias and his corrupt family, to hand over Jesus for 30 pieces of silver.
One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
“What are you willing to give me
if I hand him over to you?”
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity to hand him over.
This action by Judas earned him the title of “spy” by medieval Christians, in accord with the traditional definition of the English word, “one who keeps secret watch on a person or thing to obtain information.” Thus, this day has often been called Spy Wednesday.
Handing over was the term used in the gospel for Judas’ action. The term occurs three times in today’s passage. In Greek the term handing over is used for betrayal. This term ‘handing over’ is like a refrain all through the Gospel and reaches a climax here. John the Baptist was handed over. Now we see Jesus being handed over. The followers of Jesus will also be handed over into the hands of those who want to put an end to their mission. Today, Jesus and his disciples are handed over to darkness.
Many parishes and religious communities celebrate a special service of evening prayer known as Tenebrae (from the Latin for growing darkness) on this night, during which Scripture passages on the Passion are read and a candle extinguished after each reading, until the church or chapel is in darkness.
During the meal, Jesus drops the bombshell: “One of you is about to betray me.” It is revealing that none of them points a finger at someone else. “Is it I, Lord?” Each one realises that he is a potential betrayer of Jesus. And, in fact, in the midst of the crisis they will all abandon him.
How easily do we blame Judas for Jesus’ death and how fast we are to judge him. I am not removing any culpability from Judas but most of the disciples also betrayed Jesus. We, in one way or another, have also betrayed Jesus. The fatal mistake of Judas, perhaps, is that compared to most of the disciples, he never came back to Jesus. Darkness and guilt has so overwhelmed him that he was not able to come to the light. We can, like Judas, either abandon Jesus in despair or, like Peter and the other disciples, come back to him in genuine repentance.
This Holy Wednesday, before the Triduum happens, Jesus invites us not to remain and be overwhelmed by darkness and evil, but progress to the path of light and life with him. Jesus calls us from handing over to passing over from darkness to light.
Today’s Gospel of the Tuesday of Passion Week focuses on Jesus’ prophecies about Judas’ betrayal and Peter’s denial. Judas betrays him, Peter will deny him, and then the remaining ten will scatter. Indeed, the saddest moment in the life of Jesus.
From the beginning of his public ministry, the disciples have been at his side. They have learned from him, traveled with him, ministered with him, been his earthly companions, and comforted him as he walked this otherwise lonely road to Jerusalem.
But now, as Jesus’s hour comes, this burden he must bear alone. The definitive work will be no team effort. The Anointed must go forward unaccompanied, as even his friends betray him, deny him, and disperse. As Donald Macleod observes, “Had the redemption of the world depended on the diligence of the disciples (or even their staying awake) it would never have been accomplished” 
He knows of Judas’ plan to turn him over to the religious authorities. Jesus also knows of Peter’s weakness and how, after the arrest in the garden, that weakness will lead to his denial of even knowing Jesus. Jesus knows that most of his disciples will abandon him. God knows that many times, we will betray and deny him. And still Jesus allows the betrayal and the denial to unfold without exposure or confrontation. Why?
More remarkable than the depth of our betrayal is the height of love that God has shown. Greater love has no one than this, that he lay down his life for his friends, even when they have forsaken him.
Indeed, betrayal is the most tragic thing we can do to the people whom we love the most. Betrayal is the worst thing we can do to the things we cherished. We don’t talk of betrayal of one’s enemies. It is not one of his many enemies who will hand Jesus over. It is one of the Twelve, it is someone who has dipped his hand into the same dish with Jesus, a sign of friendship and solidarity. Thus, when we talk about betrayal, we talk of betrayal of a husband to his wife, a wife to her husband, a parent to their children, a child to his/her parents, a lover to his/her beloved and a friend to his/her friend. We talk of betrayal of one’s own family, race, country and religion. And finally, we talk of betrayal of the love of God, his gospel and Spirit.
How often have we betrayed Jesus and those around us, especially the people we love the most?Many times we have gone to the other side–our enemies, the forces of evil, Satan’s seductions. Many times we have turned against our family, spouse, parent, children, friend. Many times we have turned against our own race, our own people, our own country. Many times we have turned against God who love us the most. We have turned against our truest identity.
Today, Holy Tuesday, three days before we commemorate the passion and death of Jesus, is a most opportune time to reflect and examine our betrayals. As we approach the paschal event of Jesus passing over from death to resurrection, Jesus invites us to return to his Father, return to the people we truly love, return to the things we truly cherish, return to our truest identity as a child of God, a disciple of Jesus. As we journey with Jesus in his passover, let us allow God’s grace in the weakness of our betrayals. Let us surrender to God all our betrayals and once again renew our fidelity to God, to our loved ones, our friends and our true selves.
 Donald Macleod, The Person of Christ: Contours of Christian Theology (InterVarsity Press, 1998), 173.
Following Jesus’ grand arrival in Jerusalem, Jesus withdrew from the crowd and spent Sunday night quietly in the house of his friends, Mary, Martha and Lazarus at Bethany, the village at the foot of Mount Olives. Jesus sensing his impending suffering and death, spent the last moments of his life in companionship with his friends. Mary, Martha and Lazarus gladly received Him in their house and offered Him and his disciples something to eat.
True to character, Martha is the active hostess. Mary, on the other hand, brings in a jar of an expensive perfumed ointment filling the house with its fragrance. Mary anointed Jesus’ feet and dried them with her hair.
Jesus appreciated the tremendous love behind Mary’s action and saw it as a symbolical anointing for his burial. Dying as a common criminal, Jesus would normally not have been anointed. (And, in fact, he was not anointed after his burial; when the women went to do the act on Sunday morning, Jesus was already risen.)
Following this tradition, Catholic dioceses all over the world, gather together with all the priest and the bishop at a Mass called the Chrism Mass. The bishop consecrates the sacred oils to be used in the sacraments of Baptism, Anointing, and Holy Orders. Each parish receives its annual supply of these oils at the Chrism Mass, which in some dioceses is celebrated on the Monday of Holy Week.
A few days later, Jesus will do the same loving service for his disciples, washing their feet before the last supper. Up to the very end of his life, Jesus, showed that we can find the greatest meaning of our lives through servanthood. The pinnacle of this servanthood is Jesus’ giving his own life on the cross.
As we begin Holy Week, we are called to prepare for the commemoration of the passion and death of our Lord Jesus. We are not here this week just to be mere spectators. We are to be part of the work, which the Paschal Mystery of Jesus inaugurated.Like Mary, we can be part of Jesus’ passing over from death to new life by becoming God’s servant. We, too, are to be servants, ready, if necessary, to suffer as Jesus did for the sake of our brothers and sisters.
Last Sunday, the first Sunday of Lent, we reflected on the desert as a primary symbol of the Lenten discipline. This second Sunday of Lent, we will reflect on the mountain top as the primary symbol of the goal of Lent. Today’s 2nd Sunday of Lent suggests that the end of Lent is not the suffering and death but the resurrection of Jesus. Lent is the disciplining of our mortal and sinful body and soul in order to partake of the resurrected and transfigured body and soul of Jesus.
If desert was a testing ground, mountains are sacred grounds where God often reveals himself to people, called theophanies in theological terms. In the Bible, the mountains top symbolize the presence of God, since on top of the mountain, people are “closer to God” who dwells in the heavens (as in the sky). Thus, mountains and hills represent a higher level of spiritual consciousness or awareness. Mountain symbolize the transformation that will happen to us at the end of time, a transformation that will happen when we enter into the mode of existence of the resurrected Christ.
The second Sunday of Lent clarifies for us that resurrection is the main goal of Lent. Resurrection is our ultimate way of life not passion and death.As St. Augustine proclaimed: We are an Easter people! We are children of Easter morn. We are a redeemed people, redeemed by Christ from death and sin. This is our deepest and truest identity as a people.
Many liturgists refer to Lent/Eastertide as “The Great 90 Days,” in Tagalog, pagsisiyamnapo. Lent is 40 days which is the preparation. Easter is 50 days which is the celebration of resurrection. Easter is longer than Lent because it is the celebration of the resurrection while Lent is shorter because it is just the preparation.
We cannot separate Lent from Easter, in the same way that we cannot separate Easter from Lent. Together, they compose the paschal mystery of Jesus Christ–Jesus’ Life, Death and Resurrection. The word ‘Paschal’ comes from an ancient Aramaic word, pasha (Hebrew, pesah) meaning ‘Passover’. Passover is the central event in the Hebrew Bible (Old Testament). It is the story of of Israel’s liberation by God from slavery in Egypt. On the night of the passover, the Israelites were instructed by God to mark the doorposts of their homes with the blood of a slaughtered spring lamb so that when the spirit of the Lord see this, the spirit will pass over the first-born in these homes, and thus, sparing them from death. As Christians we believe that Jesus has become the true sacrificial Passover “Lamb of God” (John 1:29). This was fulfilled through Jesus’ life, death and resurrection. We celebrate the promise of sharing in the paschal mystery of Christ at our Baptism.
The readings today speak about the radical transformation which God will fulfill for us.
In the first reading, from the book of Genesis, God promised to Abraham that God will transform God’s chosen people–Israel. God will bestow an abundant posterity and land to Israel. God sealed his promise through a covenant which God established with Abraham:
“To your descendants I give this land,
from the Wadi of Egypt to the Great River, the Euphrates.”
In the Second Reading, St. Paul in his letter to the Philippians, speaks of the change of our earthly existence in the final consummation.
Our citizenship is in heaven,
and from it we also await a savior, the Lord Jesus Christ.
He will change our lowly body
to conform with his glorified body
by the power that enables him also
to bring all things into subjection to himself.
The term “glorious body,” reflects an apocalyptic hope, that is, the life we hope to achieve at the end of time. According to this hope, the life of the age to come will not be merely a prolongation of this present life but an entirely new, transformed mode of existence. It will be a mode of existence that Christ entered at his resurrection.
Today’s gospel tells the story of the transfiguration of Jesus on the mountain. In today’s gospel from Luke, we read
Jesus took Peter, John, and James
and went up the mountain to pray.
While he was praying his face changed in appearance
and his clothing became dazzling white.
And behold, two men were conversing with him, Moses and Elijah,
who appeared in glory and spoke of his exodus
that he was going to accomplish in Jerusalem.
Peter and his companions had been overcome by sleep,
but becoming fully awake,
they saw his glory and the two men standing with him.
The Greek word used for transfiguration is metamorphoo—this is the root of the English word, metamorphosis. We use the word metamorphosis more popularly today for the transformation of caterpillar to butterfly, likewise in the transformation of a maggot into an adult fly and the changing of a tadpole into a frog. These are some of the amazing wonders of nature that we can ever witness in our entire lives. It’s almost like a change from one creature to a totally different creature. Who would have imagine that a beautiful butterfly would come out of an ugly caterpillar? Indeed, metamorphosis is a reminder and a symbol from nature that something good can come out even from the messiest and ugliest reality of our lives. Change, even radical change is possible as nature have shown us.
This gives us the greatest hope and joy in anticipation of the transformation that will become of us and of God’s creation in the fullness of time. Jesus’ transfiguration was a foretaste of the metamorphosis that is to become of us at the end of time. This also happens to us everyday. We often have glimpses of glory: in a remarkable sunset, in the shining face of a delighted child, in the radiant joy of new parents. Like the transfiguration, these glimpses of glory encourage and strengthen us to continue the journey of life toward eternal glory.
The divine metamorphosis that occurred to the three disciples on the mountain top during the Transfiguration of the Lord will also happen to us and we will become “God-viewers.” Like them and all the Saints of the ages, God’s light will metamorphose our whole body and soul. We will achieve what is called Theosis (Deification) and shine as luminaries radiating the light of the knowledge of God. We will become partakers of the Divine Grace and communicants of God.
This is also true for our world, Jesus’ resurrection is a symbol of hope for the change that will happen in the world from injustice into integrity, from hatred into kindness and from violence into peace. This gives the utmost hope especially to those who have long been suffering and desperate. But as Jesus showed us, the only way to transfiguration and transformation is through suffering and ultimately dying to ourselves. Change can only happen at the cost of ourselves.
All these musings call for a reorientation of Lent. Australian Redemptorist Fr. Kevin O’Shea suggests that we take a reverse journey during Lent. We begin in the end—the resurrection:
Suppose we could … do Lent backwards. Suppose, instead of Ash Wednesday, we started with Easter Sunday. Suppose we then thought what we would have liked to have done to make ourselves ready for our share in Jesus’ resurrection. It would be like a reverse Easter vigil, not for one night, but for 40 nights. Backwards.
Lent begins with the profound belief that we are a redeemed people through the resurrection. This victorious reality is what we received from our baptism. Baptism endows our profound identity as a redeemed people through the resurrection of Jesus. That is why from the earliest history of the church, the church has set aside the whole 40 days of Lent as the preparation and training period of candidates for baptism, called catechumens. The catechumens are solemnly baptized at the end of the Lenten season on Easter Vigil. This worthy practice was revived by the church in recent years through the Rite of Christian Initiation of Adults (RCIA) program. Thus, in Lent, we re-evaluate our lives in the light of our baptismal promises and identity. Lent is an academy where once again we relearn the meaning and implications and appreciate the wonder of baptism.
Whilst rituals, penitence, fasting, prayer and almsgiving are important, they are not the primary goal of Lent. As we go through Lent each year, oftentimes, our focus is on the external rituals and acts of penitence. In so doing, Lent becomes about us—our efforts, discipline, sacrifices and goals no longer about the victory of Jesus. When this happen the whole Lenten discipline becomes superficial, merely obligations that we have to go through but does not bring forth true change. Thus, come Easter, after all the observances in Lent, we become what we call in Tagalog, BSDU: balik sa dating ugali (back to old ways).
By returning to our victorious baptismal identity, Lent becomes a time for examining our participation in the resurrection of Jesus. Lent is pondering what “rising from the dead” means. The resurrection of Jesus gives us hope, that despite all our frailties and failures, our wickedness and weaknesses, God’s grace will redeem us over and over again. There is no human being, however evil or sinful, that is beyond redemption by Jesus’ resurrection. As nature have shown us, change, even radical change, is possible. This too gives us hope in a transformed world, that in the midst of too much suffering in the world around us and the seeming prevalence of evil in our world, goodness will triumph, Jesus will triumph, and we will reach our fullness and life’s fullness in God’s grace.