Category Archives: Expositions
Jesus in the Praetorium
“Then the governor’s soldiers took jurisdiction over him and brought him to the Praetorium where the whole Cohort was gathered.”
(Matthew 27:27)
“But the soldiers led him inside of the courtyard, that is the Praetorium, and they gathered the whole Cohort together.”
(Mark 15:16)
What strikes me about this passage is the number of soldiers present. A Cohort is a tenth of a Legion in Roman terms, which marks the number here at about 500 soldiers. This is the same term that is applied to the band of soldiers that Judas acquired from the priests to arrest Jesus, though those soldiers were most likely part of the Hebrew Temple Guard while these are Romans. One may speculate as to why so many soldiers needed to be present at the flogging of a single man. As Jesus and Pilate had already had a discussion about where Jesus’ Kingdom resided, perhaps Pilate was trying to show Jesus his own earthly kingdom or give Jesus a taste of the Roman kingdom. The number may also have to do with the timing of the event. This is Passover where the city of Jerusalem’s numbers would have swelled greatly. Perhaps he had all the soldiers there so that he could complete his judgment of Jesus. Jesus was being tried as an insurrectionist, so perhaps Pilate wanted to ensure that there would not be any more violence, this time brought on by those supporting Jesus. The answers to these questions we just cannot know on this side of the veil.
There is a significant theological purpose for what happens here, which ought to be noted. This palace or courtyard, known in Roman terminology as a Praetorium, was gentile ground. The Jewish priests had refused to enter these courts for doing so would have made them ritually unclean, and such would have made them ineligible to offer the sacrifices of the Passover that day. But note, in the Old Testament giving of the Passover commands (see Exodus 12), one of the instructions was that the passover lamb was to dwell in the house of those offering the lamb as a sacrifice. Typically this was done for a period of four days, though this was likely not consistently practiced given the prevalence of sellers haunting the streets and temple courts during this time. Nevertheless, here we find Jesus, having spent 4 days in the house of Jerusalem, now entering the house of the gentile — a reminder that the Gospel is not just for the Jewish people, but is for people from far off whom God will bring to himself…Jew and Gentile alike, through faith in Jesus Christ.
Remember, beloved, that there are no accidents in God’s providence and all things happen for a purpose. Jesus entered into this depth of sorrow for you and for me and for all of the elect through history that are trusting in Him as Lord and Savior. He is our Passover Lamb and we find our hope in Him.
Christians on the Sidelines
“Then he released Barabbas to them and scourging Jesus, he delivered him over that he should be crucified.”
(Matthew 27:26)
“But Pilate, wanting to make the crowd satisfied, released Barabbas to them, and delivered Jesus to be scourged in order that he should be crucified.”
(Mark 15:15)
“And Pilate had come to the decision to grant their request, so he released the one whom during the revolt had been thrown into prison for murder, which was whom they requested, and delivered up Jesus to their will.”
(Luke 23:24-25)
“Then Pilate took Jesus and had him scourged.”
(John 19:1)
Many of our English translations will render the beating that Jesus received as a scourging in the Synoptic Gospels and as a flogging in the Gospel of John. This is done to reflect the fact that two different words are being used here for these events. At the same time, the words are synonyms and each one can refer to a whipping, a flogging, or a scourging depending on their context, and, as it was the Roman custom to scourge a person before crucifixion to weaken him, this is the word that it seems sensible to choose.
A scourge is a whip with multiple strands coming forth from the handle and often would have little hooks or pieces of metal and stone woven into the ends for the purpose of tearing out hunks of flesh with each beating. In ancient times, these whips with metal ends were figuratively called “scorpions” respecting the amount of pain that they brought to the recipients of the beating. Indeed, such use adds light to the quote of Solomon’s son, Rehoboam, when he said: “my father disciplined you with whips; I will discipline you with scorpions.”
Notice how Luke focuses the attention on the wish of the Jews. Pilate chooses to grant their request, he releases Barabbas, whom they requested, and he delivers Jesus up to their will. Clearly, he is making sure that it is clear that it is the Jewish authorities and the Jewish mob that is figuratively driving the train in this matter. Pilate and Herod are still guilty, but it is the Jewish authorities that are ultimately behind this wicked, wicked event. And thus Pilate seeks to placate the crowd and send Jesus to be crucified.
All through these devotions we have been speaking about peer pressure, mob mentality, and the wicked politics that happen to be taking place here at the prompting of the enemy. But let me again remind you of how often we fall prey to not doing the right thing due to the fear of men. How often we make a choice based on human standards rather than divine ones. How often we are guilty, like this crowd, of following along and not risking doing what is right and true and just. Can you imagine how different our communities would be were we to do what is right and true, not fearing the pressure of the wicked, and seek justice…always. We would transform the culture. We often pray for revival and transformation in the culture, but beloved, it will not come if we satisfy ourselves sitting on the sidelines.
Blood on Their Hands
“And the people replied, saying, ‘His blood is on us and on our children!’”
(Matthew 27:25)
If ever a people did not understand the eternal ramifications of a statement, here is a prime illustration. How foolish, how wicked, how hateful, how grievous a statement. Having been whipped into a frenzy by the chief priests, these people could say no other thing — they wanted to see Jesus die. How the enemy, the accuser of the brethren, Satan, must have rejoiced at these words, feeling as if over 4,000 years of planning and scheming had finally come to a head and victory was within his grasp. Here are the people of a nation that God had set his blessings on, had given his law, and had given promises of blessing, turning away from all revealed truth and putting to death the greatest gift of mercy handed down by God to men. God’s chosen nation had turned apostate, led by a wicked cadre of priests, and sought to put to death the Prince of Peace — even rejoicing in the prospect of having his blood on their own hands for all of eternity.
Yet, God has always kept a people for himself — a faithful remnant. This remnant we will see as our Lord hangs upon the cross, this remnant is scattered throughout the Holy Land in homes and small gatherings, aching over the wickedness being perpetrated, and this remnant will carefully gather Jesus’ body and place it with dignity into a tomb. And this remnant would see our Lord resurrected. Even later, before God used the Romans to enter Jerusalem and tear it to the ground, God delivered his remnant from that wicked city and set them on a missionary journey throughout the world to tell of the good news that God offers reconciliation between himself and men through his Son, Jesus. And if you who are reading this are trusting in Jesus as your Lord and as your Savior, then you, too, are part of this remnant that God has faithfully preserved through the generations.
In the midst of what he must have considered his greatest triumph, Satan was ultimately destroyed, for the Lord of Life could not remain in death, such is the way of truth. And though we stand at a point in history somewhere between the first and second comings, we stand in the assurance that Satan will never steal this remnant out of our Lord’s hands. We are held secure. But as ones who are held secure, why do we so often act so timid when speaking of Christ to others? Why do we often make so little of him who did so much for us? Loved ones, do not despair, Christ sits enthroned, the worst Satan can do is to steal your flesh, but what is that when God preserves your soul?
“Fear not, little flock, it is the good pleasure of your Father to give you the kingdom.”
(Luke 12:32)
Washing Hands
“But when Pilate saw that he was accomplishing nothing but it was rather becoming an uproar, he took hold of water and washed his hands against the crowd, saying, ‘I am innocent of this one’s blood; see to it yourself.’”
(Matthew 27:24)
As I write this, I am grieved by the events that are going on in the nation of Ukraine, where the pro-western protestors and the pro-eastern government have been clashing. Apart from the fact that Ukraine has a special place in my heart, the violence that is taking place there reminds me of the nature of this crowd here in these last hours before our Lord’s crucifixion. The reality is that one does not ever successfully reason or negotiate with a mob — it just does not happen. People become committed to their outcome and their outcome alone and will accept nothing less and no compromise will be given. And it is exactly that principle that the priests who have been inciting this crowd are banking on. Essentially, they are using the people to force Pilate’s hand and Pilate knows it as well.
Pilate has lost and you an almost see the anger in his body language. He thrusts his hands into water and forcefully washes them “against” the people. Literally, the text reads that Pilate “grasps water” with the implication that the grasping was fairly violent. He is mad and he is frustrated and is saying, “enough!” And from that point on, the idea of washing one’s hands from the blood of another has entered into the west’s figures of speech.
It is of course, not that Pilate invented the idiom, the Jewish people would regularly ritually wash their hands to purify them from defilement and even guilt (see Deuteronomy 21:6 and Psalm 26:6). Even so, whether Pilate is mocking the Jewish practice or if he is using it to communicate with an idea with more force, the once rather obscure Jewish practice is no longer obscure or without specific meaning in the Christianized world. For this Pilate will always be remembered.
Yet, much like Lady Macbeth, Pilate must realize that a symbolic gesture cannot remove the guilt of another man’s blood. And wash as he may, Pilate had and rejected the opportunity to see justice done and have Jesus exonerated. Nevertheless, that also was not in the Father’s design for his own Son. Jesus’ suffering and humiliation must be made complete upon the cross as the prophesies had thus stated…killed at the hands of wicked men for a wicked people to show us grace. For we are the wicked ones for whom Jesus endured the cross. We are the ones standing with Pilate and the priests in our guilt and we are the ones who have tried to wash the blood from our own hands by our own works and found ourselves woefully wanting.
Loved ones, never lose sight of that great truth. We stand guilty. And, if we trust in Jesus as our Lord and Savior, that same Jesus who died in our place will wash the blood of guilt from our hands with his own precious blood. What a wonderful gift of grace that came out of this wicked, wicked event played out in Jerusalem all of those years ago. Loved ones, will you turn to Christ? Will you live for him? If he gave all this for you, how ungrateful we are when we do not return our all to him. Do not seek to wash your hands as Pilate has done; it will offer you no eternal solution to the problem of your soul.
Injustice Done
“But he said, ‘What evil has he done?’ But they screamed with more intensity, saying, “He should be crucified!’”
(Matthew 27:23)
“Pilate said to them, ‘What evil has he done?’ But they screamed with more intensity, saying, ‘Crucify him!’”
(Mark 15:14)
“And for the third time he said to them, ‘What evil has this man done? I find no grounds in him for death, therefore after punishing him I will release him.’ But they pressed him with loud voices demanding that he be crucified. And their voices prevailed.”
(Luke 23:22-23)
Luke has an interesting way of relating what is taking place. The language he uses is in essence military and the picture that is being portrayed is that of a battle where the voices of the people have gone to war against Jesus and even against Pilate. Pilate raises his voice in opposition, appealing to the principle of justice. The people raise their voices and press him with them, almost like an army pushing back in hand to hand combat, and their murderous cries push back against Pilate, forcing him into submission.
Pilate is no hero and his motivations to appeal to justice are anything but noble. But like wisdom crying out in the streets in Proverbs, so too is Justice crying out in the streets of Jerusalem — and like their choosing to ignore Wisdom, they also choose to ignore Justice — one of those things that their God demands of them. Of course, like Pilate, when it comes to the pressure that others place upon us, how often we too ignore justice.
And here, the greatest of injustices is being done. He who had no sin is being condemned for the sins of the wicked…not just the wicked in his own day all of those years ago…but the wicked through the ages — your wickedness and mine as well. And he will go to the cross to bear the punishment for our sins. That is injustice, though a blessed injustice it is. Because of this injustice that is being done, in God’s design, we are given life and hope and reconciliation with God. What could be more blessed than that, yet it ought to cause our heart to grieve to see our Lord undergo this for us. May we indeed lay down our lives for him who first laid his life down for us.
Hills to Die On
“Pilate said to them, ‘Then what am I to do with Jesus whom is called Christ?’ And they all said, ‘He shall be crucified!’”
(Matthew 27:22)
“And then Pilate again asked them saying, ‘What then do you wish for me to do with the one called King of the Jews?’ But they again shouted angrily: ‘Crucify him!’”
(Mark 15:12-13)
“Yet again Pilate called out to them, wishing to release Jesus. But they were shouting, saying: “Crucify! Crucify Him!’”
(Luke 23:20-21)
Perhaps we have simply heard these words too many times that we often miss the sheer horror of what is taking place. Here is an angry crowd — a mob really — crying out for the death of an innocent man. Luke describes them as shouting, Mark uses the term kra/zw (kradzo), which means to shout angrily or vehemently with ill intent. Even the repetition that Luke is recording just drives home the point even further about this angry mob. These people are out for blood and there is no way that Pilate does not see that as well. At this stage, justice is giving way to preserving control of the situation.
We do find a peek into the mindset of Pilate in these verses, though. Luke records that Pilate was intentionally seeking to find a way to release Jesus. What we will find in the verses that follow is that Pilate even goes as far as to protest Jesus’ innocence — not something we might expect from a Roman official, but indeed Pilate is no dummy nor is he a puppet of the Jews as some have portrayed him. He recognizes the innocence of Jesus, his wife has already warned him not to have anything to do with this man, and Pilate also realizes that most of this is taking place because of the jealousy of the Jewish officials. Yet, he is being pressed hard.
It strikes me as interesting that we often falter when it comes to such pressures as well. True, most of us don’t have to face tribunals like this, but how often we falter when pressed from various sides and sacrifice truth, justice, and righteousness, for an “out” from whatever it is that we happen to be facing. We compromise and what we fail to remember is that one compromise always begets another until we find ourselves losing the battle for which we once hoped to stand.
Beloved, we are fallen and frail and apart from the work of God in us there is nothing good that can come from us. Yet, let us find hills that we are willing to die on and let us make those hills Truth, Justice, and Righteousness. Let that hill to die on be the call of Christ for he indeed commands us to take up our cross and follow him.
Pilate’s Wife
“And while he was sitting in the judgment seat his wife sent to him, saying, ‘You do nothing to that righteous one for I have suffered greatly today as a result of a dream about him.’”
(Matthew 27:19)
Not only is Matthew the only Gospel writer to record this warning from Pilate’s wife, he is the only Gospel writer to record God speaking through dreams at all, though in every other account, the dreams that Matthew records are those that take place as part of the birth narrative. In fact, in the Gospel narrative, the dreams are nearly all warnings about the attacks from a wicked king (Herod); here this dream stands as a warning against harming a righteous king. In each of the birth narrative dreams, the dream is also designed to protect Jesus from harm; so too, this dream is designed to protect Jesus from harm once again — or at least to serve as one additional warning so that Pilate, Herod, and the wicked priests around him would stand without excuse for the evil that they were doing.
Some medieval theologians suggested that the dream to Pilate’s wife was sent by Satan to thwart the design of God to sacrifice his Son, but that does not seem fitting either with the way that Matthew has been recording dreams and it seems to give Satan too much insight into the design of God. Satan’s aim is to see Jesus dead — his plan throughout history was one designed to destroy the promised seed of Eve. For him to seek to stop the execution would be for him to realize and comprehend the plan of God which is not likely. He saw this death as his victory even though it would become his eternal defeat.
Nevertheless, the warning is given and ignored. We know nothing more of Pilate’s wife. Several apocryphal traditions identify her as Claudia Procula, the granddaughter of Emperor Augustus, and as later becoming a Christian as a result of this dream. But we know nothing of the veracity of these things. The earliest church traditions do not speak of such a thing and Origen, the 3rd century Church Father from Alexandria, was the first to speak of her conversion though it should be noted that Origen is known (along with many of his contemporaries) for his spiritualizing of the Biblical texts.
What we know is that Pilate’s wife was tormented by this dream which motivated her to speak with her husband on the matter. Perhaps even the tormenting was meant as a foretaste of the judgment that was to come for the wicked apart from a savior. We simply do not know and are not given enough information to speculate with confidence. What we can say with confidence is that God’s design is being fulfilled and that those who stand in opposition to him will face judgment not only in this life but eternally. There is no speculation as to this matter.
Friends, if you have not given your life to Christ, I beg you to pray to God for the faith to do so. And, if you are a believer, I pray that you share the good news that you know to be true with others. Pilate’s wife was tormented by this dream over the wickedness her husband was about to commit. Lot is described as tormenting his soul over the wickedness of the people living in Sodom around him (2 Peter 2:7-8). Why is it that our souls are so often content with the eternal punishment awaiting those in our midst? Will not we be held accountable for all those we loved so little as to not share the source of eternal reconciliation, love, and hope with them?
To God be the Glory…Not to Man
“Now, when they were gathered, Pilate said to them, ‘Which would you desire that I should release to you, Jesus Barabbas or Jesus who is called Christ?” For he knew that it was from jealousy that they delivered him.”
(Matthew 27:17-18)
“And Pilate asked them saying, ‘Do you desire that I should release the King of the Jews?’ For he knew that it was out of jealousy that the chief priests had delivered him.”
(Mark 15:9-10)
Again, there is a lot of coverage over this activity and each from a little different angle, yet complimenting one another as they provide a very full picture of the people’s betrayal of Jesus. The point is clear; all involved are guilty — every one. We have discussed the irony of Jesus Barabbas having the same given name as Jesus the Christ and we have discussed the significance of the title: “King of the Jews.” Yet Matthew records Pilate using the word “Christ” of our Lord. So far, we have seen the High Priest using the term as he questioned Jesus, pressing, “Are you the Christ?” but here we find Pilate essentially connecting the term Christ with Jesus, though not as a profession of faith, but simply as a way to harras the Jewish authorities.
Christ is of course the Greek word for Messiah, a Hebrew term that means “the Anointed One.” Many in ancient Israel were called the anointed of God: priests, kings, etc… but in the Old Testament there is also a thread that points to a greater anointed who will redeem the people from oppression. Moses led the people out of slavery to the Egyptians; this messiah needed to be greater than that. Sadly, the people, being focused on the things of this world, saw Rome as that greater enemy while in reality Jesus the Messiah was here to defeat an even greater foe than that — sin and death. The unbelieving priests were so blinded by their jealousy that they could not see the truth written on the wall and sought to destroy this Christ to preserve their own power.
Yet, isn’t that the tactic of the devil through history? Destroy that which could be the Holy One? The trend goes all of the way back to Cain slaying Abel — a prophet of God (Matthew 23:35, Luke 11:51). Yet, in seeking to destroy that which God had anointed, the Devil fell right into God’s design, for to defeat death, the Messiah must die and then be raised from the grave. Thus all of the plans of the enemy would be thwarted just as the enemy felt he had realized his greatest victory. What Satan perceived would be his victory became his utter defeat. Ahh, the grand majesty of God’s sovereign design. And while Satan remains as a menace — a lion roaring in the darkness — he is a defeated foe and has no ultimate power over the elect of God. That, loved ones, is a reality that ought to drive us to worship.
But doesn’t the jealousy of these chief priests hamper us yet today? Or perhaps the kind of jealousy that these priests had? They were jealous of the attention and glory that was being given to Christ. How often the work of Christ is hampered by the egos of people who would rather the glory come to themselves. Sad, isn’t it? Beloved, don’t let this trap befall you in the work you do in Christ’s church and don’t let this trap befall your pastor. We are not building our own kingdoms personally or denominationally; we are building Christ’s kingdom — everything else is secondary.
I love thy kingdom, Lord,
The house of thine abode,
the Church of our blest Redeemer saved
with his own precious blood.
-Timothy Dwight
To God be the Glory…not to Man
“Now, when they were gathered, Pilate said to them, ‘Which would you desire that I should release to you, Jesus Barabbas or Jesus who is called Christ?” For he knew that it was from jealousy that they delivered him.”
(Matthew 27:17-18)
“And Pilate asked them saying, ‘Do you desire that I should release the King of the Jews?’ For he knew that it was out of jealousy that the chief priests had delivered him.”
(Mark 15:9-10)
Again, there is a lot of coverage over this activity and each from a little different angle, yet complimenting one another as they provide a very full picture of the people’s betrayal of Jesus. The point is clear; all involved are guilty — every one. We have discussed the irony of Jesus Barabbas having the same given name as Jesus the Christ and we have discussed the significance of the title: “King of the Jews.” Yet Matthew records Pilate using the word “Christ” of our Lord. So far, we have seen the High Priest using the term as he questioned Jesus, pressing, “Are you the Christ?” but here we find Pilate essentially connecting the term Christ with Jesus, though not as a profession of faith, but simply as a way to harras the Jewish authorities.
Christ is of course the Greek word for Messiah, a Hebrew term that means “the Anointed One.” Many in ancient Israel were called the anointed of God: priests, kings, etc… but in the Old Testament there is also a thread that points to a greater anointed who will redeem the people from oppression. Moses led the people out of slavery to the Egyptians; this messiah needed to be greater than that. Sadly, the people, being focused on the things of this world, saw Rome as that greater enemy while in reality Jesus the Messiah was here to defeat an even greater foe than that — sin and death. The unbelieving priests were so blinded by their jealousy that they could not see the truth written on the wall and sought to destroy this Christ to preserve their own power.
Yet, isn’t that the tactic of the devil through history? Destroy that which could be the Holy One? The trend goes all of the way back to Cain slaying Abel — a prophet of God (Matthew 23:35, Luke 11:51). Yet, in seeking to destroy that which God had anointed, the Devil fell right into God’s design, for to defeat death, the Messiah must die and then be raised from the grave. Thus all of the plans of the enemy would be thwarted just as the enemy felt he had realized his greatest victory. What Satan perceived would be his victory became his utter defeat. Ahh, the grand majesty of God’s sovereign design. And while Satan remains as a menace — a lion roaring in the darkness — he is a defeated foe and has no ultimate power over the elect of God. That, loved ones, is a reality that ought to drive us to worship.
But doesn’t the jealousy of these chief priests hamper us yet today? Or perhaps the kind of jealousy that these priests had? They were jealous of the attention and glory that was being given to Christ. How often the work of Christ is hampered by the egos of people who would rather the glory come to themselves. Sad, isn’t it? Beloved, don’t let this trap befall you in the work you do in Christ’s church and don’t let this trap befall your pastor. We are not building our own kingdoms personally or denominationally; we are building Christ’s kingdom — everything else is secondary.
I love thy kingdom, Lord,
The house of thine abode,
the Church of our blest Redeemer saved
with his own precious blood.
-Timothy Dwight
King of the Jews… An Earthly or Divine King?
“Yet there is a custom with regard to you that I should release one to you during the Passover. Do you desire that I release to you the King of the Jews?”
(John 18:39)
There is a lot of overlap between the different Gospel accounts at this point in the trial, each Gospel writer emphasizing those aspects that the Spirit directed to be most valuable for their respective initial audiences. Though all four writes mention the title, “King of the Jews,” it seems to me that John’s use of the term is the most directed — it is set off in ways that make it more pronounced.
Clearly, Pilate does not see Jesus’ kingship as a threat to his own power or the trial would have been done with already. We have also seen already the conversation that Pilate had with Jesus about the nature of Jesus’ kingdom — that it is a heavenly kingdom, not an earthly one. So why is Pilate continuing to use this language? Clearly he is seeking to taunt the Jewish authorities. What a pathetic king, from a Roman standpoint at least, one whom a mere Roman Governor has the power of life and death over. You can almost see the Priests squirming at this statement and Pilate enjoying every minute of that confrontation. Who is manipulating whom, we might ask as the politics of the event continue to unfold.
Yet, in the midst of the politics, what an appropriate title. Jesus is the King of the Jews from old, he is the one to whom they have always and historically looked as their divine King, and he is the one that all True Israel serves even unto this day, for if we have faith in Jesus Christ, we are children of Abraham. And even today, Jesus sits enthroned on the right hand of God the Father Almighty, worthy of all praise and glory and adoration and honor. Worthy of our obedience and our love.
There will come a day when all nay-sayers will bow their knee before the Lordship of Christ — sadly, for many it will be to their utter condemnation and judgment. Amongst those are this group here who are bickering over who will execute our Lord. While each is trying to ensure that the blood of Christ is on the others hands, by the dynamics that take place, blood is on the hands of all. God’s providence is remarkable…remember what Peter said of this in his sermon at Pentecost:
“Men of Israel — Hear these words! Jesus of Nazareth, a man who was proven by God to you though might and wonders and signs which God did through him in your midst, just as you yourselves know, this one, by the definite plan and foreknowledge of God, was delivered up through the hands of lawless men to be crucified and killed.”
(Acts 2:22-23)
Do you hear what Peter is saying? Who delivered Jesus up? Lawless men did. But lawless men did it because of the definite plan or design and foreknowledge of God. God superintended all of these things from the beginning through miracle and providence to reach this end. An end that will bring salvation to all those who call on Jesus as their Lord and Savior.
In the end, we are left with one question. Which king will you serve? Will you serve a divine one that rules even today? Or will you serve an earthly king who will be here today and gone with the passing of God’s providential design. Pilate and Caesar are dead. Pilate and Caesar have bowed before the crushing foot of God’s justice and are facing judgement in the fires of hell. Jesus sits enthroned. Which king will you follow?
See No Evil…
1/20/14
“And Pilate said to him, ‘What is truth?’ After this he went out again to the Jews and said to them, ‘I find no grounds for a charge in him.’”
(John 18:38)
“Pilate then summoned the chief priests and the leaders and the people, saying to them, ‘You brought me this man as one who was misleading the people, but behold, I have examined him before you and I found no guilt in this man with respect to your charges against him. And neither has Herod, for he sent him back to us. Behold, nothing deserving of death has been done by him. Thus I will punish and release him.’”
(Luke 23:13-16)
There is some overlap here, but Luke is really just providing us with a little more detail on the content of the conversation being had between Pilate and the Jewish authorities. Frankly, Pilate wants nothing to do with this Jesus. The offer to release is an interesting one that we will reflect on further when we approach the tradition of releasing a prisoner at Passover, but one can speculate what was going through Pilate’s mind. Here is an angry mob desiring Jesus’ death, if he releases this man to the mob, what else would he expect apart from the mob’s angry murder of the man? Essentially, he must know that Jesus’ blood will be spilled, the question will be, by whose hands and Pilate wants nothing of it — and neither did Herod, which is (on a human level) why they are passing Jesus back and forth like a hot potato. Of course, in hindsight, we recognize that each player in this account is culpable and the passing back and forth is divinely designed to ensure that all the wicked had a part in this man’s death.
And when speaking of “all the wicked,” that finger needs to be pointed at us as well. It is because of sin that Jesus was sent to die — and it is because of our sin that we need that sacrificial death of our Lord. That means we too are part of that guilty group that would condemn Jesus. We stand guilty with the crowd of shouting, “Crucify!” if only by our actions.
How often, too, we stand with Pilate in wanting to turn a blind eye toward sin and unrighteousness. It is easy to fall into that trap. Somehow we get it in our heads that if we don’t see it, touch it, taste it, smell it, or hear about it (like those five monkeys) we won’t be guilty of it. But what if we know about it? Washing our hands of the act, as Pilate did, does not excuse our guilt. God regularly calls his people to seek to work justice in this world, especially for the poor and outcast — and Jesus qualifies on both levels at this point! So, the sin of omission is just as damning as the sin of commission.
Loved ones, examine your lives and reflect on how God calls you to take a stand in this world. It might not be in a murder trial, but God might be calling you to take a stand against injustice in your local community and not remain silent even if remaining silent is the popular thing to do. Ultimately it is God’s design that our sins would be wiped clean by this work of Christ and the cross to come, but we must understand that we all stand guilty of Jesus’ death because of our sins. Let us live in a way that reflects that knowledge and does not follow the pattern of Pilate and Herod.
What is Truth?
“And Pilate said to him, ‘What is truth?’ After this he went out again to the Jews and said to them, ‘I find no grounds for a charge in him.’”
(John 18:38)
Pilate’s iconic statement, “What is Truth?” is one that not only sets the context of his Roman culture, but speaks across the generations into the world in which we live today. The two dominant philosophical world views of the ancient Roman culture are that of Stoicism and Nominalism. Stoicism is the view that we are really more or less pawns in a much larger game where the gods and the fates control our lives. It is a view that we have limited freedom, but ultimately what is to come to pass will come to pass so there is no reason to get too excited or upset about the events of your life. In this perspective any form of transcendent truth is shadowed and unknowable, held in the hands of fate.
Nominalism follows very naturally with the Stoic view. This is the perspective that there are no such things as absolutes. In ancient times, Plato and Aristotle had argued for the existence of absolute and perfect “forms” that are the basis for all representations we experience on earth. Thus, we may draw a circle on a blackboard, but the circle is not a perfect one — instead it is a representation of the “perfect circle” that exists as a form — or we might say as a definition. The same idea can be applied to trees, dogs, ideas, etc… For Plato, those forms existed in a transcendental, spiritual world. For Aristotle, those forms existed within the thing itself. Either way, forms existed. But as we moved into the rise of Roman thought over Greek thought, the idea of forms was discarded and people held that these forms were simply names (hence nominalism) given to such things. There was no such thing, for example, as an absolute circle from which all circles get their meaning. Instead, circle was just the name we give to things falling within a certain class of entities. And thus, any concept of an absolute Truth was abandoned.
It should be easy to see Pilate’s displeasure at Jesus’ statement that he came to testify to the Truth. “What truth?” “Truth is just a name we give to ideas we prefer.” “If there is such a thing as absolute truth, it is unknowable, so why bother searching for it or listening to it?” One can almost hear the dismissal in Pilate’s tone when he finally responds: “What is truth?” This is not a question seeking an answer, it is a remark of a frustrated governor who is weary of the prospect of rebellious messiah figures, political maneuvering by the Priests, and what he would consider the superstitions of the people. He simply returns to the Jews and essentially says, “Look folks, you haven’t given me any basis on which I can charge him.”
Stoicism and Nominalism have more or less passed out of vogue, but today’s post-modern culture, while rejecting fatalism almost entirely, has embraced a rejection of absolutes. In our culture truth is no longer seen as transcendent and as a result it finds its meaning in the self-definition of every person. This is not an entirely new idea, a contemporary of Plato was a man named Protagorus, sometimes seen as the first humanist, who is best known for his phrase, “man is the measure of all things.” Plato easily demonstrated the foolishness of such a thought, for who is the measure of man? Nevertheless, the words of Pilate are much the same of many in the western world today — what is truth?
The answer to the question is that truth is contained in the mind of God and that we can know truth by his self-revelation (Jesus came to testify to the Truth — the ultimate self-revelation of God!). We find that self-revelation contained in the Bible and contained in the universe around us that testifies to the glory of God (so long as we look at the universe through the lens of scripture). Loved ones, there is Truth and it is accessible to us — Jesus made it so. What is Truth? Look to Christ.
Listening to the Truth
“Then Pilate said to him, ‘Then you are a king!’ Jesus replied, ‘You say that I am a king. For this I was born and for this I came into the world — to testify to the Truth. All who are of the Truth listen to my voice.’”
(John 18:37)
The final clause in this statement deserves deeper reflection. Jesus says that “all who are of the truth listen to my voice.” How convicting that statement is when you get down to it. On the surface it is an easy one to affirm, but how often when applied deeper down, we struggle to live it out? How often do people talk a good talk but when it comes to living in obedience to the voice of Jesus, fall far short.
Jesus never states that his words are suggestions for wise living. No, he says that his words are Gospel, his words are Truth, and anything else that we might listen to is in error and separates us from him. We want to do things “my way” but Jesus plainly says that is not an option for us if we wish to be identified as Christian. We must do things “His way.” All else is sin.
Loved ones, there are many people in our world that call themselves Christians but have no interest in listening to any voice other than their own…or the devil’s. Just like Marlowe’s Faustus, our culture has flirted with the devil in the hopes of prosperity and happiness but failed to see that true happiness and contentment come not from comfort nor from the lusts of the flesh, but they come from Christ himself. The world has proclaimed Jesus’ teachings on peace and loving one’s brothers but have ignored Jesus’ words of sacrifice, judgment, and hell. To whom are they listening? Many claim Jesus just another yoga or wise moral teacher. Again, to whom are they listening? Certainly it is not to Jesus himself. And thus their ideas are neither true nor worthy of attention.
My friends, do not fall into the deceptions of this world. There is Truth and he is absolute. Yet, he has revealed his mind to us in his Word, the Bible, so that it might be preserved for all ages, studied, and obeyed. We are called to listen to Jesus’ voice with the implication that we will obey his wisdom — it is True indeed! Will you do so? If you will be of the truth, listening to (and obeying) the voice of Jesus is not an option.
Jesus’ Kingdom…
“Pilate replied, ‘Am I a Jew? Your people and the chief priests have delivered you to me — what did you do?’ Jesus answered, ‘My Kingdom is not of this world. If my Kingdom were of this world, my subordinates would strive in order that I not be delivered over to the Jews. But at present, my Kingdom is not from here.”
(John 18:35-36)
I want to begin by noting two words in this text that might otherwise be overlooked. The first word is uJphre/thß (huperetes), which refers to an assistant or a subordinate on some level. Typically, the New Testament employs this term to refer to those soldiers serving under some sort of commander. Yet, oftentimes our English Bibles render this as “servants” here, which is not incorrect, but gives the impression that Jesus is referring to the Apostles and the other Disciples who are following in ministry — a group that hardly represents any threat to either the Roman or Jewish authorities. Instead, this likely should be understood in the context of Matthew 26:53 where Jesus, during his arrest, points out to Peter (who has drawn a sword clumsily) that he has the ability to appeal to his Father for 12 legions of angels that would come to his aid. Understood this way, we see the significance of Jesus’ statement here, for this indeed would be the decimation of both the Roman and the Jewish authorities.
The second word to note is the word, nuvn (nun), translated here as “at present.” Many of our translations omit this word as its role is simply to provide a temporal marker. Yet, that omission misses an important piece of theology — Jesus’ kingdom may not have then been part of this world, but it is now and one day it will fully be. After Jesus’ resurrection he ascended to the throne of glory and has had all things in subjection under his feet (Hebrews 1:3; 2:8). He rules as head of his Church (Ephesians 1:22) and though there is much that is still in open rebellion against him today, he is in the process (through the outworking of the Gospel) of putting all things under his subjection (1 Corinthians 15:25-27) so that at one point in the future every knee will bow and tongue will confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:10-11)!
Oh, Pilate, do you not understand? Oh, Caiaphas, will you not bow your knee? Oh, Herod, where is your kingdom now and how will your beloved Caesar come to your aid? Those men, working behind the murder of our Lord, did not realize the extent of their sin and Pilate the extent of the one whom he would usher to his throne. These men have indeed bowed before Jesus, though under the crushing foot of the power of he who spoke the universe into existence. Where is your kingdom now, you who persecuted our Lord? And you who have embraced the prince of the power of the air even in our day — your joy will be cut off unless you repent and turn to Jesus for forgiveness and for grace! Here is the judge of the universe being judged by puny men — the irony is staggering…indeed, Jesus’ kingdom was not of this world…at that time. Loved ones, it is now! Beware to whom you bow allegiance!
How lovely on the mountains are the feet of him
Who brings good news, good news;
Announcing peace, proclaiming news of happiness:
Our God reigns, our God reigns!
– Leonard Smith
Where Does Your Understanding of Jesus Come From?
“Then Pilate entered the Praetorium again and questioned Jesus and said to him, ‘Are you the King of the Jews?’ Jesus answered, ‘Do you say this from yourself or has another spoken to you concerning me?’”
(John 18:33-34)
Jesus has thus been returned to Pilate’s custody and now Pilate must decide how to handle the matter. His first question to Jesus returns to the matter of politics — is this man a threat to Rome. While it may be a surprise that Jesus breaks his silence for a moment, it ought to be considered that this is, for the first time, a private audience without the priests screaming false accusations. Here, an honest conversation can take place. More importantly, Jesus uses this opportunity to change the discussion from the earthly to the eternal.
What is striking about this dialogue is its similarity to one that Jesus had with Peter earlier in his ministry, recorded in Matthew 16:15-17. Jesus is asking his disciples who people said he was. Many answers were given and then Jesus made the question more personal and asked Peter who he said that Jesus was. Peter’s response has become the bedrock of the Christian profession of faith — “You are the Christ, the Son of the Living God.”
But notice what Jesus says to follow: “flesh and blood has not revealed this to you, but my Father who is in heaven.” This question of Jesus is a spiritual question. Jesus is asking whether Pilate is saying this because that is what he is thinking or because it has been told by another. The right answer would have been, “because I have been told by the Holy Spirit.” This, of course, was not in Pilate’s vocabulary and thus his response is very different than Jesus‘ — rather than professing Christ, the rock upon which the church is built, he professes that one cannot know anything that is true, but we get ahead of ourselves.
The definition of King and Lord and Savior is radically different depending on the source of that understanding. Many would intellectually call Jesus their Lord or King, but have lives that do not reflect that this is something they really believe. Many call Jesus Savior out of an emotional response, often from an experience during a difficult time in their lives, but when the emotion fades the lifestyle does not reflect the profession. The truest way to test a profession of faith is by watching the person persevere in that faith as they live their life because we can reform our lives for a short time, but lasting change requires a work of the Holy Spirit. Pilate sadly demonstrates the source of his understanding about Jesus (or lack thereof); what is the source of yours?
Friendship with the World
“And there grew a brotherly love for each other between Pilate and Herod on that day. Prior to then, they had enmity toward one another.”
(Luke 23:12)
Friendship probably is not adequate here. History has shown that oftentimes politics makes for strange bedfellows, and indeed, there are few stranger than this. The Galileans, over whom Herod ruled, were known as a rambunctious and wild bunch not suited to civilized society. Herod himself was a kind of Roman “wannabe,” always courting his Roman friends and building great edifices in the Roman style, but he was yet of the Jewish people and not to be fully trusted. He was also known for his crass immorality, something not new to Rome, but on the other hand, immorality always seems worse when someone else is practicing it. Pilate was a Roman overseeing Judea — the heart of Jewish authority and culture. Here was the temple and the place of sacrifice for the people. The Sadducees also made their home here, though there was always a sense of contention between the Roman and the Temple authorities.
Some point to the “enmity” that Luke comments on as reflecting back to the gruesome way that Pilate had executed some Galileans, mingling their blood with their sacrifices (Luke 13:1), but this event was relatively minor in the grand scheme of politics and seems odd to cause “enmity” between these two men, especially in light of Herod’s willingness to execute his own (John the Baptist, for example). It is probably better understood in the context of the resentment that these men felt toward each other. Herod resenting the privilege of the Roman Pilate to rule Jerusalem while he got stuck ruling over people in the “back woods” of Galilee. And Pilate resenting the fact that Herod allowed his people to be such trouble-makers while also seeking to court Caesar’s favor.
Yet, here the enmity ceases and becomes a sort of brotherly affection, though affection also is probably not adequate. Here, there is a mutual enemy, and to quote a Russian proverb, “The enemy of my enemy is my friend.” The Rabbis have a similar proverb: “When the cat and the weasel marry together, misery becomes increased.” The real question is, “for whom will the misery be increased?” In other words, is the “mutual enemy” Christ or the Temple officials? Christ is certainly no threat to either man. Pilate recognizes Jesus to be innocent of the charges of the Priests and Herod is just disenchanted given that the great miracle worker will perform no signs for him.
While our Lord will suffer the actions of these earthly political powers, it seems almost as if the mutual enemy is the priestly class that rules the temple. One almost can picture Herod saying to Pilate, “How may we frustrate them further.” Evil here has no bounds.
One commentator argued that the wicked are unable to feel love or friendship. I would disagree, but would say that the kind of love and friendship that the wicked feel is wholly different than the love and friendship felt amongst genuine believers in Jesus Christ. The friendship of the wicked is self-serving and arrogant while the love of believers is holy, pure, and seeks the good of the other. The sad thing is that Christians often choose the love of the worldly wicked over the love of brotherhood in Christ. The former is easier and the latter can be costly, but the former is quite short-lived and is shallow in the end. The latter is eternal and is as deep as the oceans are wide. Which, beloved, will you choose? Which will you pursue? Friendship with this world is enmity with God (James 4:4). Something to think about…
Garments of True Splendor
“And the chief priests and the scribes stood there and made impassioned accusations against him. And Herod, along with his soldiers, were showing him contempt and mockingly clothed him in shining garments and sent him back to Pilate.”
(Luke 23:10-11)
And the mocking continues as Jesus refuses to perform the feats that Herod had hoped to see. What is interesting is that Herod does not just have him sent home and put to death — certainly Herod had the blood of John the Baptist on his hands, why not Jesus also? With Pilate giving up jurisdiction, Herod could easily have sentenced the man to death, pleased the priests and perhaps even won him some favor amongst the Jerusalem elite. Herod opts not do to so, and returns Jesus to Herod. Of course, this is a fulfillment of prophesy that Jesus would be hanged on a tree, but from a human perspective, it is fascinating to me to see all of these puzzle pieces laid into place. Certainly Herod, by returning Jesus to Pilate, is no less guilty of Jesus’ death, but perhaps in his own mind he can wash his hands of the man just as Pilate would later do. Perhaps Herod has as much contempt for the priestly establishment as Pilate does and Herod sees this as a way to frustrate them even more as he sees them practically begging for this man’s death. This may be the reason that Luke makes the comment about Herod and Pilate’s friendship that develops over these things in the next verse. Politics often makes strange bed-fellows.
There is another aspect of these verses, that is often overlooked, and that is the garment that is placed on Jesus’ shoulders. Many of our translations will render this word as “an elegant robe” (NIV), “splendid clothing” (ESV), “a gorgeous robe” (KJV & NASB), etc… and perhaps brings to mind the remarkable garment that Joseph was given by his father in the Old Testament. The word that Luke uses here is lampro/ß (lampros), which is the root from which we get the English word, “lamp.” In Greek, we sometimes translate lampro/ß (lampros) as splendid or opulent, but most commonly the term reflects something that is full of light or sparkles. This is the term that is used of the angel that presented himself to Cornelius (Acts 10:30) as well as the angels that John describes in heaven (Revelation 15:6) and the heavenly garment given to the Church as the bride of Christ (Revelation 19:8).
It should be noted the radical difference between that which is glorious of heaven and that which is considered glorious on earth. There is simply no comparison. Once again, Jesus is made to bear the shame of fallen man — this time being arrayed in the best of human making when the best of heaven is that which he rightfully deserves. To take the analogy further, Jesus is clothed in the garments of men so that his bride may be brightly arrayed in the garments of heaven (as we see in Revelation 19:8). It is an exchange that Jesus was pleased to make, but it is an exchange that we do not deserve to receive. One more thought along those lines — the garments with which the bride is to be clothed are described as the “righteous deeds of the saints.” May we always remember that the origin of those deeds is not within us here on earth, but in heaven, for indeed, these works have been prepared for us from before the foundation of the earth (Ephesians 2:10) and done not in our strength, but in the strength of the Spirit (2 Corinthians 12:8-9). Jesus substitutes himself in our place to give us what we could never hope to give ourselves — why then do we so often pursue the splendor of this world when Christ himself offers us the splendor of heaven.
Faithful Obedience, Not Miracles
“When Herod beheld Jesus, he was very pleased for he had wanted, for a long time, to see him because he had heard about him and he hoped that he might do some sign for him. So, he questioned him with many words, but he would not answer him.”
(Luke 23:8-9)
We all want a magic show, don’t we. We want the skies to part and God’s blessed voice to pronounce to us what by faith we ought to embrace. We want rumbles of thunder to accompany our preaching and miracles abounding to attest to our ministry. I had a friend who once told me, “It would be easier for me to believe that God is real if he would just come down from heaven and show me.” The sad thing is that God has done just that and it did not change the unbelief of wicked men. God spoke from heaven at Jesus’ baptism and people wrote it off. Jesus worked numerous miracles during his ministry and people were attracted to the performance. Everyone wanted to see the spectacle…even the jaded Herod…but unbelief is unbelief no matter how many miracles are worked in one’s presence. Judas witnessed many of Jesus’ miracles firsthand, yet still sold his master into the hands of the wicked.
Miracles do not generate faith. Faith is generated by the Holy Spirit as he gives new life to our sin-dead souls. Miracles are meant to confirm faith — to attest to the truth of who Jesus really is — not to set up a circus act. Thus Jesus did no miracles when he was in the midst of his unbelieving home-town and he will do no miracles here in the presence of Herod. Such is the judgment of God — the wicked left in their rejection and wickedness, the blind remaining so.
Pastors and churches, too, often fall into this trap in a different way. They call a new pastor and expect that in a year or so all of the problems of the church will be resolved, it will be growing and thriving, and they will be enjoying the good fruit that is characteristic of a long and enduring ministry. But that is the point, to see the fruit of a long and enduring ministry, the congregation must learn the patience to allow their pastor, barring any major sin, to have a long and enduring ministry while also submitting to his teaching and leadership. The miraculous is not the mark of the true church; faithful obedience to God’s word is.
The Path of Least Resistance
“Finding out that he was under Herod’s authority, he sent him to Herod — who was himself in Jerusalem on that day.”
(Luke 23:7)
We have already alluded to this transition, but it should be noted that Luke, always interested in grounding his Gospel in historical events and names recognized by the Roman people, is the only Gospel writer to include the trial by Herod. This Herod, of course, was the Son of Herod the Great, not the same Herod found in Matthew’s birth account. After the death of Herod (around 4 BC), the Roman Caesar broke up the kingdom of Israel into four portions to better control these otherwise stubborn and rebellious people. This Herod, also known as Antipas, became the “Tetrarch” of Galilee and Perea (a region just east of the Jordan River). Antipas is a shortened form of the Greek, ÔAnti/patroß (Antipatros), meaning “like the father.” And while this Herod may not have been as paranoid as his father was, he certainly was as immoral and allied himself closely with Rome as that suited his political ambitions. Yet, because Jesus grew up in Nazareth in the region of Galilee, he was officially under Herod’s jurisdiction, and this provided Pilate a convenient excuse to shift the burden of Jesus’ sentence upon someone else. Conveniently, Herod was in Jerusalem as well — it was Passover, so anybody that was anybody was in town on that day.
The transfer would simply be a means by which Pilate bought time from having to deal with Jesus’ fate, but I wonder how often we fall into a similar pattern of passing the buck when there are things before us that we just don’t want to weigh in on. That is a practice that we never find Jesus engaging in, though, and that ought to cause us pause. Indeed, as Christians, we are called to act wisely and to pursue justice as well as taking the difficult path — the easy path will only ever lead to destruction — how different that worldview is than the dominant worldview today which advocates taking the road with the least resistance. Interesting…
Jeremiah or Zechariah?
“Then was fulfilled the word of Jeremiah the prophet saying, ‘And they took the thirty silver pieces, the payment paid for the one on whom the Sons of Israel had set such a payment, and they gave it for the field of a potter just as the Lord instructed me.’”
(Matthew 27:9-10)
Oceans of ink have been spilled in wrestling with these words…not so much because the words themselves are overly difficult nor because this being a fulfillment of prophesy should surprise us, but because it seems, at least on the surface, that Matthew is citing a prophesy made in Zechariah, not in Jeremiah. And that becomes troublesome if you are going to hold to an inerrant view of the scriptures. So, did Matthew just make an honest mistake? Likely not, he is being inspired by the Holy Spirit who is God — not one to make a mistake. Is there some passage in Jeremiah that is being overlooked — some textual variant perhaps — that would rectify this difficulty? Not so much. We must remember that Matthew’s original audience was intimately familiar with the writings of the prophets and would have balked were an erroneous rendering to have been made. Matthew clearly intends this, but the question we are then left with is, why?
The passage in Zechariah that is pointed to is this:
“And I said to them, ‘If it is good in your eyes, give me my wages, if not then refrain from doing so.’ And they weighed out my wages: thirty pieces of silver. And Yahweh said to me, ‘Throw it to the potter!‘ — the splendid price which I was prized by them. So, I took the thirty pieces of silver and threw them to the potter in the House of Yahweh.’
(Zechariah 11:12-13)
Certainly it is easy to see the connections: there are 30 pieces of silver, a Potter, and the “throwing” of the money in the direction of the potter who is in the temple. One might be tempted to stop there and draw the conclusion that Zechariah is really who Matthew had in mind when he cited this text, but doing so would miss some of the importance of how this citation is made. Interestingly, in the context of Zechariah, one might argue that the parallel is not so much with Judas dying in a Potter’s Field as it is with Judas returning the money to the priests. In fact, in Zechariah’s account, nothing is purchased, the money is simply returned.
Further, in the context of Zechariah 11, Zechariah the prophet has been commanded for a season to shepherd a flock that is doomed for slaughter. Remember, Zechariah is writing after the return of the people to Jerusalem, so he is speaking (in an immediate sense) of the fall of Judah to the Macedonians and then to the Romans — that which will anticipate the eventual coming of Jesus. At the end of that passage (verse 16), God says that he is about to raise up another shepherd who will not care for the people — this condemnation is arguably directed toward the priests of the people. So, Zechariah guards the sheep for a season, there is an account with breaking staffs, and then he quits his job and asks for his payment. They pay him well and God then commands Zechariah to throw the money to the potter in the temple. Again, this is a condemnation of the shepherds over God’s people: the priests.
You should be starting to notice some differences, though, that should be highlighted. We have already mentioned that there is no mention of purchasing a field in the Zechariah account, furthermore, there is a different term employed to refer to this potter. In the Hebrew, the term Zechariah used is rEoØwy (yo’er). When this term was translated into the Greek Septuagint, the word cwneuth/rion (choneuterion) was chosen. These words can be used to refer to a potter, but are also used of those who smelt metals. In fact, in the other two spots in the Old Testament (as well as in the one use of this term in the Jewish Apocrypha) it is translated as having to do with a smelter’s fire.
In Matthew’s account, he uses the term kerameu/ß (kerameus), which is always used of a potter and his clay both in the New Testament (see also Romans 9:21) and the Greek translation of rEoØwy (yo’er) in the Hebrew Old Testament (see Isaiah 41:25 and Jeremiah 18:6). If we follow the use of the term kerameu/ß (kerameus) to Jeremiah, as Matthew suggests, we find ourselves closer to unraveling our mystery.
In Jeremiah 18-19 we have an account that also ties in very closely with what Matthew is recording. The prophet is sent to the house of a potter — kerameu/ß (kerameus) is used — and told to observe the potter making a clay vessel. Part of the way through the process, the potter is unhappy with the developing design, so smashes the vessel down and starts from scratch. God instructs Jeremiah that like this vessel, God is going to smash down Jerusalem and rebuild because of the wickedness of the people. Later, Jeremiah is commanded to buy a flask from the Potter and smash it by the Valley of the Sons of Hinnom — the source of the word, “Gehenna” in the New Testament — to be renamed as “The Valley of Slaughter.”
One might be tempted to say, where does the Potter’s Field play into this account. Potters’ Fields historically were grounds that had such a high clay content that growing crops would be difficult, but as a source of clay for the potter, they were excellent. Furthermore, Jeremiah is told to relate that God is going to make the city of Jerusalem a place like a Valley of Slaughter — a place of death. And here, it seems, our connection with the potter’s field becoming a place for Judas’ death is made. While Jerusalem is thrown down in Jeremiah’s lifetime, it would be rebuilt. Judas’ death is a foreshadowing of another destruction of Israel that would take place during the lifetime of at least some of the Apostles…and this destruction in AD 70 would be permanent.
It is true that there is a modern city of Jerusalem that exists, but it is located just to the west of the original Jewish city, which now lies more or less in ruins and has a Muslim Mosque sitting on the temple mount (preventing another temple from being built — why? Jesus is the Greater temple, why settle for a lesser one?). Judas’ death and spilling of his blood is a fulfillment, then, of what Jeremiah promised. For Jerusalem’s apostasy in the death of Jesus Christ, they would be destroyed and the place would be left a horror for all to see. One need not read much of Josephus’ account of the fall of Jerusalem at the hands of the Romans in AD 70 to see elements of this fulfillment taking place — even to the point of the adults eating the flesh of their children. The testimony is heart-wrenching, but the potter’s vessel (representing the people of Israel) was broken on that day and its pieces scattered. Just as the Jews would flee and be sent into exile in Jeremiah’s day, so too, believers were scattered to the far ends of the earth, but this time with the hope of the Gospel to accompany them. How easily we get attached to a location; God says, “Go!”
The Field of Blood
“So, throwing the silver pieces into the temple, he left and went and hung himself. The chief priests took up the silver pieces and said, ‘It is not authorized that we throw this into the temple treasury because this is a payment for blood.’ And making a plan, they bought with it a field of a potter to bury strangers. Therefore the field is called, “The Field of Blood,” even to this day.”
(Matthew 27:5-8)
“Now this man acquired a piece of land from the wages of his wickedness and falling headlong he burst apart in the middle and all of his entrails poured out. And it became known to all the inhabitants of Jerusalem, so that the field was called in their own dialect, ‘Akeldamach,” that is the “Field of Blood.”
(Acts 1:18-19)
Usually, the first thing that people want to know when they put these two passages back to back is, “So how did Judas die? Did he hang himself or did he fall and burst himself open?” The answer to this question is, “yes,” but let us recount the events to put this into perspective.
First, we have already talked about how these events seem to be taking place at about the same time as Jesus is being questioned. Judas realizes that his betrayal is leading to Jesus’ death and he just cannot deal with the matter. His first response is to return the silver — the blood money — to the priests. They reject the return and so we find him throwing it into the temple. Some of our translations render this, “sanctuary,” but that seems unlikely given the structure of the temple courts. Likely he has met with the priests in the outer courts somewhere, perhaps even in one of the many covered porticos along this wall. If closer to the temple, perhaps this conversation took place in one of the many rooms that surrounded the walls of the inner courts. Either way, it seems that since the priests won’t take his money, it is reasonable to assume from the language here that Judas cast the money in the direction of the temple. Then he left.
The priests realized the problem they had on their hands. Judas did not want the money and they could not keep the money, so they decided on purchasing a plot of land that could be used for charity — a place where travelers, aliens in the land, and others who are otherwise unknown or without family to care for their remains, could be buried. Essentially, this was a form of pauper’s graveyard.
Yet, Matthew’s account seems to imply that it was the priests who bought the property while Luke’s account in Acts, implies that it was Judas. The simplest way to rectify this apparent conflict is to see the priests purchasing the field in Judas’ name, thus all public records would indicate that it had been given by Judas. The money belonged to Judas anyhow, so it would not be too much of a stretch to imagine the priests going down and indicating that a sum of money had been given for such a purchase. Their hands were then clean of the blood money and Judas’ name is thus attached to the plot — it was bought on his behalf just like a real estate agent might handle such a transaction today.
Since Judas chose to commit suicide on this plot of ground, it is clear that he was aware of this transaction. It is also very reasonable to assume, realizing what the priests had done with the blood money, that this would provide a good place for him to commit the act of suicide. It could be seen as an act of spite (the priests would find his body and have the guilt of another death on their hands), an act of cursing (as cursed are those who are hanged on a tree — Deuteronomy 21:23), and as a symbol of his own alienation from the people of God (it was aliens, not Jews, that were to be buried here).
But what about the whole bursting and entrails pouring out language? This event took place on the Friday of Passover. The Priests had their hands full with the various services and sacrifices to be made. The following day was the Sabbath where no work could be done. Thus, Judas’ body would reasonably have been left hanging on the tree for a minimum of 48 hours before anything would be done, probably longer. Shortly after death, the bacteria contained within the digestive tract begins the process of decaying the internal organs. This process causes gasses to build up within the body giving it a bloated look over time. Obviously, this process is speeded up the warmer the weather. Early spring in Jerusalem is not overly warm (around 50 during the day), but the process would take place nonetheless. If one presumes the body of Judas to remain unnoticed for several days or a week, it is likely that his body would have become bloated enough that were someone (in disgust) to cut him down from the tree, his torso might burst and his partially liquified entrails would “pour out” like water. It is a disgusting picture, but such is the path into which our sin brings us.
And thus, the field takes on the name, “Akeldamach” — in Aramaic, meaning “The Field of Blood.” How sin consumes when there is no redemption at hand.
Hope or Despair; Life or Death
“Then, when Judas, his betrayer, saw that he was condemned, he had second thoughts and returned the thirty pieces of silver to the chief priests and elders saying, ‘I have sinned by betraying innocent blood.’ But they said, ‘What is that to us? Look to yourself.’”
(Matthew 27:3-4)
In the flow of things, this is a little out of order (at least with Matthew’s chronology). The main thing to remember, in this case, is that this event is essentially taking place at the same time as some of the mob demands before Pilate — behind the scenes. Moving it down into this position in the harmonized account, allows for the full story around Pilate to be told and then the comments around Judas’ betrayal.
A contrast takes place here, though, that is very important to note. Here, Judas is called, “the betrayer,” a name that will stick with Judas through the rest of history. The term that is used is paradi/dwmi (paradidomi), which literally means “one who delivers.” In this case, context has clarified how the delivery takes place, for Judas has delivered Jesus into the hands of the wicked. The contrast that takes place, though, is that you have two deliverers at work in this passage — Judas the betrayer, the one who delivers Jesus into the hands of the wicked, and Jesus the deliverer of the elect of God. One a worker of unrighteousness the other the Lord of all righteousness. Indeed, what a sad contrast this is.
We are told that Judas had second thoughts. The term used here is metame/lomai (metamelomai) and it conveys the sense of being sorry for an action, regretting one’s decision, and wishing that it could be undone. We should not see this as repentance, though. Typically the word translated as “repent” is metanoe/w (metanoeo), and refers to a total change in one’s worldview or perspective. Judas felt bad because he realized his betrayal was that of condemning an innocent man to death, but his hard heart did not change (to be evidenced by his suicide to follow). Nevertheless, there is honest grief that is exhibited here.
Judas seeks to undo his actions rather than asking Christ for forgiveness, thinking that if he returns the blood money he won’t be as culpable. Again, this is a sign of a heart that is not regenerate, simply regrets his actions and fears his future condemnation. The priests are unable to accept blood money, but we are getting ahead of ourselves. Notice, though, their response to Judas. “It’s your problem, not ours” is essentially what they tell him. They have what they want and nothing can undo the events that will soon transpire.
The final phrase is translated in a variety of ways, often implying that Judas is responsible for fixing his own mess — “don’t involve us” is implied. I would suggest that is partially true, but misses the force of this statement. They say, “look to yourself” or even “look on yourself” (the verb there is a “middle” form, implying an action that one is doing upon or to oneself). Here’s the thing. Judas is sorry for his actions and is going to the priests. It was the priests whose role was to be the intercessor between God and man for sins. They are basically saying to him that there is nothing they can do, he needs to make atonement by his own works — they demonstrate their own impotence as priests do do what they have been called to do. Judas will not run to Christ, he recognizes he stands condemned, what will be left to do but to take his own life — indeed he will look to himself.
Oh, beloved, the despair that comes from looking upon oneself for your own deliverance. It simply cannot be done. No matter how high and lofty the Christ-less ideals of the unbeliever may sound to our ears, they cannot hope to live them out and will end up in despair…like Judas. There is hope in one name for in only one name is there forgiveness for sins and a promise of deliverance from this body of death. And that name is the name of Jesus Christ! Run to him! Cling to him! And call the world to do the same! For in Him and in Him alone there is life and hope and peace and joy! Oh the sorrows we inflict upon ourselves when we seek to take matters into our own hands; what life there is in the hands of Christ. Choose this day, loved ones, whom you will serve — and do it! Live out your faith in everything you say and do, growing in faith and grace yourself and pointing others to the only hope for this life and for the next. Amen.
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