Holy Wednesday
On Holy Wednesday the Church invites the faithful to focus their attention on two figures: the sinful woman who anointed the head of Jesus shortly before the passion (Matthew 26:6-13), and Judas, the disciple who betrayed the Lord. The former acknowledged Jesus as Lord, while the latter severed himself from the Master. The one was set free, while the other became a slave. The one inherited the kingdom, while the other fell into perdition. These two people bring before us concerns and issues related to freedom, sin, hell and repentance.
The repentance of the sinful harlot is contrasted with the tragic fall of the chosen disciple. The Triodion make is clear that Judas perished, not simply because he betrayed his Master, but because, having fallen into the sin of betrayal, he then refused to believe in the possibility of forgiveness. If we deplore the actions of Judas, we do so not with vindictive self-righteousness but conscious always of our own guilt. In general, all the passages in the Triodion that seem to be directed against the Jews should be understood in this same way. When the Triodion denounces those who rejected Christ and delivered Him to death, we recognize that these words apply not only to others, but to ourselves: for have we not betrayed the Savior many times in our hearts and crucified Him anew?
I have transgressed more than the harlot, O loving Lord, yet never have I offered You my flowing tears. But in silence I fall down before You and with love I kiss Your most pure feet, beseeching You as Master to grant me remission of sins; and I cry to You, O Savior: Deliver me from the filth of my works.
While the sinful woman brought oil of myrrh, the disciple came to an agreement with the transgressors. She rejoiced to pour out what was very precious, he made haste to sell the One who is above all price. She acknowledged Christ as Lord, he severed himself from the Master. She was set free, but Judas became the slave of the enemy. Grievous was his lack of love. Great was her repentance. Grant such repentance also unto me, O Savior who has suffered for our sake, and save us.
Icon of the Bridegroom
“The Bridegroom” Icon portrays Christ during His Passion, particularly during the period when our Lord was mocked and tortured by the soldiers who crowned Him with thorns, dressed Him in purple and placed a reed in His Hands, jeering Him as the “King of the Jews.”
Christ is shown bearing the wounds of his mocking and torture. He is dressed in a purple cloak with His hands bound together, and holding a reed as a staff.
They placed a crown of thorns upon His head and shouted “KING OF THE JEWS!”
Orthodox Christian Celebration of the Bridegroom Service
The services conducted on Palm Sunday evening and on the evenings of Holy Monday and Tuesday are the Matins or Orthros services of the following day. After the reading of the Psalms at the beginning of the service the Troparion of the Bridegroom Service is chanted three times. On Palm Sunday evening as this hymn is being chanted, the priest carries the icon of Christ as Bridegroom in procession. The icon is placed in the middle of the soleas of the church and remains there until Holy Thursday.
The Matins Gospel readings for each of the Bridegroom Services are: Holy Monday – Matthew 21:18-43; Holy Tuesday – Matthew 22:15-46, 23:1-39; and Holy Wednesday – John 12:17-50).
In most parishes a Presanctified Liturgy will be conducted on the mornings of Holy Monday, Tuesday, and Wednesday. The Liturgy of the Pre-Sanctified Gifts has a distinct character and order. It is comprised of three major parts or components: a) the service of Great Vespers peculiar to this Liturgy; b) the solemn transfer of the Pre-Sanctified Gifts to the Holy Table; and c) the preparation for and the distribution of Holy Communion. The Liturgy does not contain the Anaphora, the Gifts of the bread and wine having been consecrated at the Divine Liturgy on the previous Sunday or Saturday.
The Scripture readings for each of the Presanctified Liturgies are: Holy Monday – Exodus 1:1-21, Job 1:1-12, Matthew 24:3-35; Holy Tuesday – Exodus 2:5-10, Job 1:13-22, Matthew 24:36-26:2; Holy Wednesday – Exodus 2:11-23, Job 2:1-10, Matthew 26:6-16.
Hymns of the Bridegroom Service
Troparion
Behold, the Bridegroom cometh in the middle of the night, and blessed is that servant whom He shall find watching; and again unworthy is he whom He shall find heedless. Beware, therefore, O my soul, lest thou be overcome with sleep, lest thou be given up to death, and be shut out from the Kingdom. But rouse thyself and cry: Holy, Holy, Holy art Thou, O God, through the Mother of God, have mercy on us.
Exapostelarion
Thy bridal chamber, O my Saviour, do I behold all adorned, and a garment I have not that I may enter therein. Illumine the garment of my soul, O Giver of Light, and save me.
~Website of the Greek Orthodox Archdiocese of America (GOA): http://lent.goarch.org/bridegroom_services/learn/.
References
The Lenten Triodion, translated by Mother Mary and Kallistos Ware (South Canaan, PA: St. Tikhon’s Seminary Press, 1994), pp. 59-60, 511-547.
Calivas, Alkiviadis C. Great Week and Pascha in the Greek Orthodox Church (Brookline: Holy Cross Press, 1992), pp. 29-49.
Farley, Donna. Seasons of Grace: Reflections on the Orthodox Church Year (Ben Lomond, CA: Conciliar Press, 2002), pp. 130-132.
Wybrew, Hugh. Orthodox Lent, Holy Week and Easter: Liturgical Texts with Commentary (Crestwood, NY: St. Vladimir’s Seminary Press, 1997), pp. 89-100.
