Life of Christ, Part 11: The plot to kill Jesus

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Lazarus
The Resurrection of Lazarus from San Giorgio Church in Milan. Adobe Stock image

This is the 11th in a 12-part series looking at the life of Christ.

Writing about the events leading up to the death of Christ, G.K. Chesterton makes what at first seems a very strange remark. Right from the start, he says, just this — his own death — was the “gold” that Jesus sought.

What does that mean? Does Chesterton, a man of deep faith, mean that Christ was suicidal, had a morbid longing to die?

I think not. Chesterton is getting at something different, something like this: From the beginning, Jesus knew fulfilling his calling as redeemer would end in his own redemptive suffering and death. Thus, being totally committed to the vocation he had received from his Father, he was no less committed to dying as he did.

“His life was not cut short by death,” says theologian Germain Grisez. “Rather, just insofar as it was freely accepted, his death belonged to the main human act of his whole life. It best expressed and carried out his basic commitment. To the extent possible for any man, this act accomplished what Jesus had committed himself to.”

It doesn’t follow that Jesus was complacent in the face of death — his own or anyone else’s. The New Testament reports his performing three acts of raising from the dead — the raising of the son of the widow of Nain (cf. Lk 7:11-17), the raising of the 12-year-old daughter of the synagogue ruler Jairus (Mt 9:18-19, 23-26, Mk 5:22-24, 35-43, Lk 8:41-42, 49-56), and the raising of Lazarus (Jn 11:1-45).

The last of these — Lazarus — is recounted in detail and presented as closely linked to the events that soon culminated in Jesus’ own death.

Raising of Lazarus

Aware that his life is in danger, Jesus has retired to the region of the Jordan River where John baptized. Then he gets word that Lazarus of Bethany is seriously ill. Lazarus and his sisters, Martha and Mary, are close friends at whose home Christ may have stayed when visiting nearby Jerusalem. Even so, Jesus delays two days before setting out — an intentional delay, for this is to be the occasion of one of his greatest miracles.

Arriving at Bethany, he is met first by Martha, then by Mary. Both sisters tell him — reproachfully, it seems — “Lord, if you had been here, my brother would not have died.” Jesus weeps. Then, going to the tomb, a cave, he directs that the heavy stone blocking the entrance be removed. Sensibly, Martha points out that Lazarus has been dead four days and the smell will be unpleasant, but Jesus insists, and the stone is rolled aside. Raising his eyes to heaven, he cries, “Lazarus, come out.” And the man who’d been dead four days emerges, still wrapped in the grave-cloths.

Leaders’ plot to kill Jesus

This extraordinary event causes a sensation. When the news reaches Jerusalem, leaders of the priestly party and the Pharisees come together to discuss the situation. If Jesus attracts a large popular following, they fear, the Romans will crack down on them all.

Then Caiaphas, the high priest, scornfully offers a solution: “You know nothing … it is better for you that one man should die instead of the people, so that the whole nation may not perish.” The others agree. “So from that day on they planned to kill him.”

Ironically, in declaring it desirable that Jesus “die for the nation,” Caiaphas unknowingly describes his role as Messiah and Redeemer. But the priests and the Pharisees know nothing of that. Their reasons for seeking Christ’s death reflect very different calculations.

One is political. If Jesus leads a mass movement, the Romans are likely to take action against them as well as him. After all, these Romans aren’t gentle masters. It has happened before, and it could happen again. Better put a stop to this troublemaking Jesus before things get out of hand.

Another motive concerns Jesus’ repeated violations of Jewish law. These include sabbath violations like curing the sick and crippled, together with hobnobbing with sinners, gentiles and even the hated Samaritans instead of preserving the separatist purity highly valued by the Pharisees.

And above all there is Jesus’ blasphemy, implied and sometimes outspoken, which is central to his teaching and actions.

Unlike the rabbis of Jerusalem, forever citing the Law and the prophets in support of what they say, Jesus acts “as one having authority” (Mt 7:29, Mk 1:22). And the authority he claims does not come from outside, so to speak, but belongs to him intrinsically and by right — the right of one who is God’s Son and is himself God. Coming from a self-taught backwoods rabbi whom the leaders of the religious establishment regard with scorn, this blasphemy is intolerable and plainly deserves death.

Learning of the plot against him, Jesus and the disciples retire north, to a town called Ephraim in the Samaritan territory. There they remain until shortly before Passover. Then they return to Jerusalem.

Passover

Recalling and celebrating Israel’s liberation from captivity in Egypt, the Passover is the greatest of the great feasts of Judaism — a feast filled with the memory of historical events and deep spiritual meaning. Pilgrims throng Jerusalem, come there to worship God and thank him for miraculously freeing his chosen people under the inspired leadership of Moses.

If ever there was a time to confront his enemies and draw maximum attention to himself, this surely was it. Knowing that, and knowing, too, how it all will end, Jesus returns, bent on doing his Father’s will and fulfilling his mission.

He enters Jerusalem in triumph, acclaimed by cheering crowds who, knowing this is someone who even raises the dead, are eager to see what he will do next. Has he perhaps returned with the intention of being crowned as king? Now for the first time, Jesus allows himself to be hailed as Messiah. Romano Guardini captures the extraordinary scene: “The same Spirit that inspires his action moves in those about him. … This then is God’s hour; were the masses to reject it, the stones beneath their feet would proclaim the Messiah.”

In other quarters, reaction to what is happening in the streets is horribly different. “Then Satan entered into Judas … he went to the chief priests and temple guards to discuss a plan for handing him over to them. He accepted their offer and sought a favorable opportunity to hand him over to them in the absence of a crowd” (Lk 22:3-6).

How are we to explain Judas? John, who knew him, calls him a thief who stole from the disciples’ common purse (cf. Jn 12:6). Others suggest he was a zealot, disillusioned by Jesus’ lack of interest in claiming the office and power of a worldly king who would restore worldly might to the Jewish nation. But Luke’s statement — “Satan entered into Judas” — is the simplest and most direct explanation.

The days before Passover bring fresh clashes between Jesus and his enemies. Tension grows. The decisive hour has come. Loving his dearest friends to the end, Jesus gives directions for a final meal with them, and as the Last Supper begins tells them, “I have eagerly desired to eat this Passover with you before I suffer” (Lk 22:15).

Russell Shaw is a contributing editor for Our Sunday Visitor.

Russell Shaw

Russell Shaw writes from Maryland.