Tuesday

Tuesday of Holy Week with Illustrations By James Tissot, with Commentary by Dom Guéranger and Tissot

Twelve Illustrations for Tuesday

• The Gentiles Ask to See Jesus

• The Voice from Heaven

• The Chief Priests Ask Jesus by Whose Authority He Acts

• The Corner Stone

• The Tribute Money

• The Pharisees Question Jesus

• Woe unto You, Scribes and Pharisees

• Jerusalem, Jerusalem

• The Widow’s Mite

• The Disciples

• The Prophecy of the Destruction of the Temple

• Mary Magdalene’s Box of Very Precious Ointment

From Dom Guéranger's The Liturgical Year

To-day, again, our Saviour sets out in the morning for Jerusalem. His intention is to repair to the temple, and continue His yesterday’s teachings. It is evident that His mission on earth is fast drawing to its close. He says to His disciples: ‘You know that after two days shall be the Pasch, and the Son of Man shall be delivered up to be crucified.’

On the road from Bethania to Jerusalem, the disciples are surprised at seeing the fig-tree, which their divine Master had yesterday cursed, now dead. Addressing himself to Jesus, Peter says: ‘Rabbi, behold, the fig-tree, which Thou didst curse, is withered away.’ In order to teach us that the whole of material nature is subservient to the spiritual element when this last is united to God by faith, Jesus replies: ‘Have the faith of God. Amen I say to you, that whosoever shall say to this mountain: Be thou removed and oast into the sea! and shall not stagger in his heart, but believe that whatsoever he saith shall be done, it shall be done unto him.’

Having entered the city, Jesus directs His steps towards the temple. No sooner has He entered, than the chief priests, the scribes, and the ancients of the people, accost Him with these words: ‘By what authority dost Thou these things? and who has given Thee this authority, that Thou shouldst do these things?’ We shall find our Lord’s answer given in the Gospel. Our object is to mention the leading events of the last days of our Redeemer on earth; the holy volume will supply the details.

As on the two preceding days, Jesus leaves the city towards evening: He passes over Mount Olivet, and returns to Bethania, where He finds His blessed Mother and His devoted friends.

The Gentiles Ask to See Jesus

John 12:20-24

AND there were certain Greeks among them that came up to worship at the feast:

The same came Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus.

Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus.

And Jesus answered them, saying. The hour is come, that the Son of man should be glorified.

Verily, verily, I say unto you. Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit.

Tissot Commentary

Of the three approaches to the Temple open to those who came from the town, the most remarliable and at the same time the most modern was that which, spanning the Tyropoeon valley on the south-west, led across a bridge of three arches abutting on the Mount Zion side on the remains of the ancient Millo bastions near the Xystus porticoes, and on the other side on the Royal Porch or Naos Basilica, built by Herod some thirty years previously. It was at this point that the Tyropœon valley, or the valley of cheeses, was deepest. There seems to he no doubt that it was by this, the grandest of all the approaches, that the Gentiles arrived who came to the Temple asking to see Jesus. From it, in the shade of the Naos Basilica and through the forest fortned by the seventy-two columns, the outlines of all the buildings of the Temple would rise up before them, glowing in the midday sunlight. What has now become of these seventy-two Corinthian columns? After the taking of Jerusalem by Titus and the burning of the Temple, the cedar beams of the roof were consumed in the flames, whilst the columns fell and were most of thembroken.lt was the same with the four hundred other columns which upheld the roofs of the various courts. All these masses of stone and other debris remained where they had fallen, and, to drive away the Jews and the newly-made converts to Christianity, the Roman governors ordered all the filth and rubbish of the totvn to be thrown upon the ruins, so that a regular mountain soon rose up upon the site of the Temple. The Empress Helena, the mother of Constantine, was the first to begin to clear away the heaps of refuse; Justinian carried on her work and, for the building of the various sanctuaries which were now simultaneously erected in the Holy Land, the remains of the Temple were utilised. The best were reserved for the Basilica of the Nativity at Bethlehem and the Church of the Holy Sepulchre at Jerusalem, whilst that which later became the El-Aksa Mosque came next and was succeeded by others. This is why capitals exactly resembling each other are found alike in the Church of the Holy Sepulchre and in the El-Aksa and Es-Sakhra Mosques, which are on what was once the esplanade of the Temple. The same workmanship can be recognised in all the remains, proving beyond a doubt the identity of their origin.

The strangers who came to the Temple to see Jesus were probably from Cyprus. Out of respect for the Master, they were not likely to address Him directly, but probably preferred their request through Philip.

The Voice from on High

John 12:27-43

Now is my soul troubled, and what shall I say; Father, save me from this hour : but for this cause came I unto this hour.

Father, glorify thy name. Then came there a voice from heaven, saying I have both glorified, and will glorify it again.

The people therefore, that stood by, and heard, said that it thundered: others said, An angel spake to him.

Jesus answered and said. This voice came not because of me, but for your sakes.

Now is the judgment of this world : now shall the prince of this world be cast out.

And I, if I be lifted up from the earth, will draw all men unto me.

This he said, signifying what death he should die.

The people answered him, We have heard out of the law that Christ abideth for ever: and how savest thouThe Son of man must be lifted up? who is this Son of man?

Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you : for he that walketh in darkness knoweth not whither he goeth.

While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them.

But though he had done so many miracles before them, yet they believed not on him :

That the savings of Esaias the prophet might be fulfilled, which he spake. Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?

These things said Esaias, when he saw his glory, and spake of him.

Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue:

For they loved the praise of men more than the praise of God.

Tissot Commentary

In my picture Jesus is seen standing on the Chel, which was, as is well known, a terrace approached by twelve steps surrounding the sacred buildings in the enceinte of the Temple. It was from 4 1/ 2 to 5 1/2 yards wide and the Gentiles were forbidden to set foot on it under pain of death, as announced in inscriptions on the stones already referred to, set up at regular intervals and rising above the ornate balustrade protecting it. Those on this terrace could look dozen into the Court of the Gentiles, the largest of the various Temple Courts, and all the people there assembled were witnesses of the extraordinary miracle related in the Gospel. Judging from the comment made by the author of the sacred text, to the effect that some that stood by and heard it said that it thundered, we are, we think, justified in supposing that the sky was overcast as if threatening a storm. We see, however, from the words of fesus Himself, as quoted in the text, that He asserted the supernatural character of the incident, claiming the voice as a witness to His doctrine. «This voice », He said, «came not because of me but for your sakes». and further on the Evangelist adds that on account of the many manifestations of the Divine poicer which took place during the last few days of the Master's life on earth among the chief rulers, etc.. many believed on him, but, because of the Pharisees, they did not confess him, lest they should be put out of the Synagogue.

The Chief Priests Ask Jesus by Whose Authority He Acts

St. Luke 20:1-8

And it came to pass, that on one of those days, as he taught the people in the temple, and preached the gospel, the chief priests and the scribes came upon him with the elders.

And spake unto him, saying, Tell us, by what authority docst thou these things? or who is he that gave thee this authority?

And he answered and said unto them, I will also ask you one thing; and answer me:

The baptism of John, was it from heaven, or of men?

And they reasoned with themselves, saying, If we shall say, From heaven; he will say, Why then believed ye him not?

But and if we say. Of men; all the people will stone us: for they be persuaded that John was a prophet.

And they answered, that they could not tell whence it was.

And Jesus said unto them. Neither tell I you by what authority I do these things.

Tissot Commentary

Mv picture represents the scene as having taken place about eleven o'clock in the Court of the Gentiles. Many people are seated in the shade in the «Naos Basilica» of Herod, Jesus is going from group to group teaching. In the background behind Him is the western Portico and the Gate leading to the town, corresponding with that now called the «Gate of the Chain». O/i the right is the terrace of the Chel, already several times described: in this same building, surrounding the Court of the Women and itself in its turn encircled bv the Chel, live the families engaged in the service of the Temple. Amongst others was that of Abtinos. who, as related above. had the secret of preparing the incense used in the Temple.

In the same chapter as that just quoted we have a fresh proof of the great influence which had been exercised by John the Baptist, the forerunner of the Lord, and of the extent to which that influence had spread throughout the country. Challenged by Jesus to say in what name John had baptized and to tell Him whether the baptism of John was from Heaven or of men, the great men of the Jews, the Scribes, the Pharisees and the Chief Priests, formidable though their power was over the minds of their fellow-citizens, yet feared that the popular fury might turn upon them and that the people would stone them as blasphemers if they ventured even to throw a doubt on the divine mission of the son of Zacharias. In the words : Plebs universa lapidabit nos, they did indeed express their belief in the unanimity of the whole nation.

The Corner Stone

St. Matthew 21:42-46

Jesus saith unto them, Did ye never read in the scriptures. The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes?

Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.

And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.

And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them.

But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

Tissot Commentary

The more important buildings of the Temple were built of Jerusalem limestone of a yellowish white colour. The upper portion of the sanctuary was faced with white marble veined with blue, which, according to some who saw it, made it look like a mountain of snow, whilst others compared it to the waves of the sea. The supplementary buildings of the Temple surrounding the Court of the Men and the Court ot the Women were decorated in another fashion. According to the Talmud, they were faced with red and yellow stones, which had been hewn out of certain quarries near Jerusalem and which are, the red stones at least, peculiar to this one district. The stones, says the Talmud, were arranged in a net-like pattern, that is to say, in squares resembling those of the meshes of a net or, to express it somewhat differently, like a red and yellow chess-board. We can get an idea of the mode of decoration in some of the Mosques still to be seen at Cairo, amongst others that of Sultan Kalaun: in fact, Mahommedan Mosques were often decorated with something of Jewish feeling, so that they often to a certain extent resembled the Temple of Jerusalem. In spite of their beautiful appearance, however, the stone we have Just described crumbled away under the action of inclement weather, one or two blocks falling to pieces whilst the rest remained intact. No doubt, a reserve of stones was kept for replacing those thus destroyed, and some corner of one of the courts would he set apart as a work-yard for necessary repairs. There lay the beautiful stone left unused by the builders in the first instance and on the brink of rejection as an encumbrance, when, after a severe and damp winter, some corner-stone of the Temple in a conspicuous and important portion of the building would become so disintegrated that it had to be taken out, leading to the substitution for it in a place of honour of the beautiful stone originally rejected. This was the idea I have illustrated in my picture, taking it for granted that Jesus, according to His usual custom, took an actual and well-known fact to enforce His doctrine and render it more striking. We may, however, also suppose that Our Lord merely turned to account a proverbial expression several times employed in the Bible, in Psalm CXVIII. verse 22, for instance, which is quoted word for word in the Gospel narrative. In favour of the latter interpretation is the fact that Jesus would Himself remember the words of the Old Testament, and it was from the very same Psalm that the Jews took the exclamation with which they hailed the approach of Christ on Palm Sunday : «Blessed is he that comet h in the name of the Lord».

The Tribute Money

St. Luke 20:20-26

AND they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.

And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:

Is it lawful for us to give tribute unto Caesar, or no?

But he perceived their craftiness, and said unto them. Why tempt ye me?

Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.

And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

And they could not take hold of his words before the people : and they marvelled at his answer, and held their peace.

Tissot Commentary

It is morning, and in front of the Jewish notables rise the fifteen steps called the Psalms or the Degrees. On the left of these steps, beneath the green, marble columns of the Court of Israel, can be seen the entrance to the rooms where the musicians keep their instruments. In the background, on the southwest, at the corner of the Court of the Women, where we now are, is the room or the pavilion, open to the sky, where the wine and oil were kept. We know that there were three other such pavilions, that of the Nazarites on the south-east, that where the wood to be used in the sacrifices was sorted, on the north-east, and, lastly, that on the north-west, reserved for the use of lepers.

At first sight, the way in which the enemies of Jesus endeavoured to compromise Him seems strange enough. They do not ask if they must pay tribute to Caesar, which, in case of a reply in the affirmative, might have made Him odious in the eyes of the crowd, who were intensely irritated by the fiscal exactions of the Romans, but they asked «Is it lawful?» a truly singular enquiry when the very real suzerainty of the Roman Emperor over the Jewish people is borne in mind. Never throughout the whole course of the history of the Jews had they refused to pay tribute to the suzerain, whether that suzerain ruled from Nineveh, from Babylon or from Persia. The Pharisees, however, had found means to arouse scruples on this point, and the people would evidently have been ready enough to adopt them. But Jesus, perceiving their craftiness, simply said, to put them to confusion, «Shew me a penny.» The current coin no longer bore the proud device engraved on that in use in the time of the Asmonean or Maccabean princes: Jerusalem the Holy, but simply the effigy of the reigning Emperor Tiberius. The consequence was evident enough, the superscription convincing: they had to pay. For all that, however, the answer of Jesus did not prevent the Pharisees from saying later to Pilate: «he forbids the giving of tribute to Ceasar.»

The Pharisees Question Jesus

St. Mark 12:28-34

AND one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?

And Jesus answered him. The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:

And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.

And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these.

And the scribe said unto him. Well, Master, thou hast said the truth: for there is none other but he:

And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices.

And when Jesus saw that he answered discreetly, he said unto him. Thou art not far from the kingdom of God. And no man after that durst ask him any question.

Woe to You, Scribes and Pharisees

Matthew 23:1-25

THEN spake Jesus to the multitude, and to his disciples,

Saying, The scribes and the Pharisees sit in Moses' seat:

All therefore whatsoever they bid you observe, that observe and do but do not ye after their works : for they say, and do not.

For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with one of their fingers.

But all their works they do for to be seen of men: they make broad their phylacteries, and enlarge the borders of their garments,

And love the uppermost rooms at feasts, and the chief seats in the synagogues,

And greetings in the markets, and to be called of men, Rabbi, Rabbi.

But be not ye called Rabbi : for one is your Master, even Christ; and all ye are brethren.

And call no man your father upon the earth: for one is vour Father, which is in heaven.

Neither be ye called masters: for one is your Master, even Christ.

But he that is greatest among you shall be your servant.

And whosoevershall exalt himself shall be abased ; and he that shall humble himself shall be exalted.

But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.

Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayers: therefore ye shall receive the greater damnation.

Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Woe unto you, ye blind guides, which say. Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!

Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?

Tissot Commentary

The Court of the Gentiles where Jesus was, was paved with polished stones which had been restored by Herod. It was washed, indeed flooded with water every morning, and to strangers visiting it for the first time it looked like a lake, so vividly did the polished floor reflect the surrounding buildings. A similar effect may be noticed in the vast court of the Mehemet-Ali Mosque at Cairo, where the alabaster pavement, especially in the morning, looks like a great pool just about to overflow its banks.

Jerusalem, Jerusalem!

St. Matthew 23: 37-39

O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!

Behold, your house is left unto you desolate.

For I say unto you. Ye shall not see me henceforth, till ye shall say. Blessed is he that cometh in the name of the Lord.

Tissot Commentary

Standing in Solomon’s Porch, where He ever loved to be, Jesus has the town beneath Him, and Mount Zion, just now wrapped in shadow, rising above the western porch. In the right can he seen the southern side of the Temple buildings surrounded by the rampart of the Chel. There is the Water-gate, or the south-eastern entrance to the Court of the Women. The day is now drawing to a close: the shadows of the buildings and porticoes are lengthening, indicating that it is about the ninth hour, or three o'clock in the afternoon. Soon the sun, still bathing the town with its light, will sink behind her and leave her in twilight Jesus foresees that the city will ere long in her turn desert Him, and He mourns over the approaching fate of the ungrateful town. He is not the first she has rejected; she had treated the prophets and the messengers from on high in a similar manner, as if she had made up her mind to remain blind, Jesus mourns over this obstinate blindness and grieves at the thought of the punishment it will bring.

The Widow's Mite

St. Mark 12: 41-44

AND Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much.

And there came a certain poor widow, and she threw in two mites, which make a farthing.

And he called unto him his disciples, and saith unto them. Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury:

For all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living.

Tissot Commentary

The Greek name for the Court of the Women is Gazophylacium, or the Court of the Treasure, given to it on account of the thirteen chests placed at each of the five entrances, in which were deposited the various offerings brought to the Temple. These chests were of a curious and peculiar shape, and were made up of a collection of copper tubes of a greater or lesser length, according to the position they occupied in the general receptacle in which they were grouped. At the orifice of each tube was an inscription stating what kind of offerings were to be placed in it, and the pieces of money dropped into the openings went down the tube reserved for them into the interior of the chest, whence they were afterwards removed by the Priests. To prevent the clever contrivances by means of whiich thieves used to get at the money by introducing a stick or a line smeared with pitch, under pretence of putting their own offderings in, the tubes were made of a conical shape, broadening downwards from the narrow opening. Thanks to this peculiarity, these collections of copper conduits looked very much like a group of trumpets, hence the popular name given to them. Outside the entrance to the Gazophylacium was a kind of vestibule provided with seats against the walls affording a good position for watching the passers-by and noting the behaviour of those who brought offerings. On this occasion Jesus too was seated there, resting after an exhausting day of teaching. He saw the various groups of pilgrims pass bv who had come up to the Temple for the festivals and had brought with them their voluntary offerings, and amongst them were many wealthy men who ostentatiously dropped in their generous gifts, whilst a widow also came in her turn and threw in two mites «all her living». Saint Mark explains to his Roman readers that the Greek word used meant half a quadrans : now the Roman quadrant was the fourth part of an as and the as was equal to rather less than an English farthing, so that the widow’s two mites were scarcely as much as that. But for all that they represented «all her living», and this was why Jesus commended her so highly: and, anxious that the example should not be lost on His disciples, He called them together and praised the poor woman in their hearing, saying she « hath cast more in than all they -which have cast into the Treasury ». It was this touching and pathetic episode that ended a day which had been full of eager disputation. Just before Jesus had been reproaching the Pharisees with devouring widows' houses and for a pretence making long prayers; He now calls our attention to one of the poor widowcs ruined by the pretended worshippers of God, consecrating to the service of the Lord all that they had left to her.

The Disciples Admire the Buildings of the Temple

St. Mark 13: 1-2

AND as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!

And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down.

Tissot Commentary

The group of Jesus and His disciples are leaving the Temple by the new gateway built by Herod the Great. It was the one which led to the Valley of Jehoshaphat and to Bethany, whither Jesus was hound. It was low down in comparison with the platform of the Court of the Gentiles, to which a flight of steps led up, and it opened on to a mass of houses occupied by the work-people employed at the Temple. It was from this gateway that the High Priest and his assistants issued on their way to the Mount of Olives to burn the red heifer. In my picture can be seen the northern side of the Temple buildings and the Chel, where can also be made out a pavilion or watch-tower occupied by Levites, this part of the Temple being but little frequented. On the right a glimpse is obtained of the northern portico, adjoining which are the outbuildings of the Antonia Citadel. It shows the background beyond the watch-tower of the Levites, and, outflanking the Temple itself, for it is outside the sacred precincts, is the building known as El-Moked, already described. Quite on the right can be seen the entrance to the buildings set apart for the attendants in charge of the animals for sacrifice, who from it could easily reach the Sheep-pool.

There was a striking peculiarity about the departure of Jesus from the Temple on this occasion, for He was leaving it never to return. It was the evening of Holy Tuesday, and on the Wednesday His death was to be decided on. Hence the terrible prophecy uttered by Him which contrasts so ominously with the naïve admiration of His disciples and assumes the character of a malediction. «See what manner of stones and what buildings are here! » said the twelve. And truly from this point of view the Temple walls did present a most imposing appearance, for Josephus asserts that most of the blocks which had been used in their construction measured twenty-five cubits in length by twelve in width and eight in height.

The Prophecy of the Destruction of the Temple

St. Mark 13:3-14

AND as he sat upon the mount of Olives over against the temple, Peter and James and John and Andrew asked him privately,

Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled?

And Jesus answering them began to say, Take heed lest any man deceive you:

For many shall come in my name, saying, I am Christ ; and shall deceive many.

And when ye shall hear of wars and rumours of wars, be ye not troubled: for such must needs be; but the end shall not be yet.

For nation shall rise against nation, and kingdom against kingdom: and there shall be earthquakes in divers places, and there shall be famines and troubles: these are the beginnings of sorrows.

But take heed to yourselves: for they shall deliver you up to councils; and in the synagogues ye shall be beaten: and ye shall be brought before rulers and kings for my sake, for a testimony against them.

And the gospel must first be published among all nations.

But when thev shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost.

Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death.

And ye shall be hated of all me for my name's sake: but he that shall endure unto the end, the same shall be saved.

But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let him that readeth understand),thenlet them that be in Judaea flee to the mountains.

Tissot Commentary

In the Valley of Jehoshaphat, half-way up the Mount of Olives, there were several resting-places for the use of the Priests of thie Temple, planted with such trees as the terebinth or turpentine, the locust, mulberry and cypress. When the wars came these resting-places were, of course, deserted and neglected, rapidly reverting to waste lands. They were, however, still the property of the Jews, though they were appropriated first by the Christians and later by the Mussulmans. They are now spoken of as belonging to the Mosques, that is to say, they are looked upon as municipal districts under the control of the religious authorities, embankments and excavations indicating very clearly the use to which they are put. Here it was that Jesus and the few Apostles admitted to close intimacy with Him went and sat down over against the Temple (contra templum) after leaving it for the last time. Then, in full view of the imposing mass of tlie celebrated buildings, which looked as if they were destined to last for ever, Jesus solemnly prophesied their destruction.

Note that Tissot puts the anointing of Jesus’s feet on Tuesday of Holy Week, but as the linked post shows, it is also true that the Church proclaims the Gospel that tells of that anointing on the Saturday of Passion Week in the traditional calendar.