Today is known as “Spy Wednesday”, a reference to the betrayal of Jesus by Judas Iscariot for thirty silver coins. This event is described in the three Synoptic Gospels: Matthew 26:14-16, Mark 14:10-12, Luke 22:3-6. We know that Judas’ betrayal was but part of a larger vortex of events that would lead to Jesus’ arrest, trails, scourging, crucifixion, and death. Only Matthew (Matthew 27:3-6 ) narrates Judas’ own death. Continue reading
Today is known as “Spy Wednesday”, a reference to the betrayal of Jesus by Judas Iscariot for thirty silver coins. This event is described in the three Synoptic Gospels: Matthew 26:14-16, Mark 14:10-12, Luke 22:3-6. We know that Judas’ betrayal was but part of a larger vortex of events that would lead to Jesus’ arrest, trails, scourging, crucifixion, and death. Only Matthew (Matthew 27:3-6 ) narrates Judas’ own death.
For all this, Judas’ name is synonymous with betrayal, and Dante, in Canto XXXIV of his “Inferno,” places him in the very lowest circle of Hell, being devoured eternally by a three-faced, bat-winged devil. Virtually every image we carry about Judas comes from Dante or a later artistic portrayal of the man – e.g., reddish hair color (Harvey Keitel in “The Last Temptation of Christ”) or his fiery disposition (“Jesus Christ Superstar”). Continue reading
Of course we all know that after the meal with his disciples that Jesus went to the Garden of Gethsemane. Actually, no gospel says that. Matthew and Mark wrote that he went to a garden. John says he went to Gethsemane. Fuse them all together and you get the “Garden of Gethsemane.” What does Luke say? Luke only calls it “the place.” There is no garden specifically mentioned nor is Gethsemane. Is it important? Well, it is a reminder to be attentive to the text before you and not meld the familiar stories and scenes from other sacred writers. Each sacred writer has something distinctive that can be missed if one fuses all the details from other accounts. Continue reading
I find that Luke’s treatment of Judas offers an important message. There are some major differences between Luke’s account of Judas and what the other Gospels say about him — and in our day and age, it might be good to hear about Judas — at least Luke’s presentation of Judas.
First of all, there is some significant agreement about Judas in all the Gospels. All indicate that he was one of the select 12 of Jesus’ followers. All indicate that Judas betrayed Jesus. That’s about where the similarities end. Three gospels say that he received money for betraying Jesus. John says nothing about money. But John says that Judas was the disciples’ treasurer and a thief. None of the other gospels describe him in this way. Continue reading
12 On the first day of the Feast of Unleavened Bread, when they sacrificed the Passover lamb, his disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?” 13 He sent two of his disciples and said to them, “Go into the city and a man will meet you, carrying a jar of water. Follow him. 14 Wherever he enters, say to the master of the house, ‘The Teacher says, “Where is my guest room where I may eat the Passover with my disciples?”’ 15 Then he will show you a large upper room furnished and ready. Make the preparations for us there.” 16 The disciples then went off, entered the city, and found it just as he had told them; and they prepared the Passover. Continue reading
10 Then Judas Iscariot, one of the Twelve, went off to the chief priests to hand him over to them. 11 When they heard him they were pleased and promised to pay him money. Then he looked for an opportunity to hand him over.
Mark inserts the beginning of the betrayal into the narrative. It draws a sharp contrast between the selfless devotion of the woman and the treachery planned by his friend. Mark tells us the “what” but not necessarily the “why.” We know that the chief priest and scribes were seeking “a way to arrest him by treachery and put him to death.” (v.1) But they needed a strategy that would avoid a public scene and the possibility of a riot. The offer from Judas was an opportunity to avoid a public disturbance (or even riot). Continue reading
Today is known as “Spy Wednesday”, a reference to the betrayal of Jesus by Judas Iscariot for thirty silver coins. This event is described in the three Synoptic Gospels: Matthew 26:14-16, Mark 14:10-12, Luke 22:3-6. We know that Judas’ betrayal was but part of a larger vortex of events that would lead to Jesus’ arrest, trails, scourging, crucifixion, and death. Only Matthew (Matthew 27:3-6 ) narrates Judas’ own death.
For all this, Judas’ name is synonymous with betrayal, and Dante, in Canto XXXIV of his “Inferno,” places him in the very lowest circle of Hell, being devoured eternally by a three-faced, bat-winged devil. Virtually every image we carry about Judas comes from Dante or a later artistic portrayal of the man – e.g., reddish hair color (Harvey Keitel in “The Last Temptation of Christ”) or his fiery disposition (“Jesus Christ Superstar”). Continue reading
The Jewish Trial Before the Sanhedrin (26:57-68) The Gospel reading for Palm Sunday of the Lord’s Passion is quite lengthy and so will not be included here. It can be found at the USCCB website.
R.T France (2007, p.1016) writes, “This is the point at which Jesus’ death is sealed; all that follows involving the Roman prefect is only the formal implementation of a verdict already decided by the Jewish authorities.” This is a conflict that has been growing unabated since the beginning of Jesus’ public ministry and has reached the point where the religious authorities are simply looking for the basis upon which they can seal Jesus’ fate. But for the moment he is in their power and he Jesus has preciously little to say. The events unfold and Jesus appears as helpless before the hearing by Jewish religious leaders. It is not likely that this is a formal trial that occurs at Caiaphas’ house, but rather an ad hoc meeting of senior people to agree on, first, the need to have Jesus executed (this being a matter of Jewish law), and secondly, an appropriate tactic to induce the Roman governor to impose the death penalty (which would, of course, require a charge of which Roman law could take cognizance). The formal Jewish trial begins, as suggested by 27:1, later when the whole Sanhedrin has assembled. Whatever the official status of the gathering, the Evangelists leave us in no doubt that it was not an unprejudiced hearing, but was convened specifically to “put him to death.” Continue reading
The Gospel reading for Palm Sunday of the Lord’s Passion is quite lengthy and so will not be included here. It can be found at the USCCB website:
Commentary. This very long narrative will be broken into small passages that may help the reader to focus and reflect on specific sections. The general outline listed in the previous post is provided for you to locate these smaller passages within the larger framework. The narrow framework is taken from Boring’s outline of the Matthean Passion narrative. Continue reading
Of course we all know that after the meal with his disciples that Jesus went to the Garden of Gethsemane. Actually, no gospel says that. Matthew and Mark wrote that he went to a garden. John says he went to Gethsemane. Fuse them all together and you get the “Garden of Gethsemane.” What does Luke say? Luke only calls it “the place.” There is no garden specifically mentioned nor is Gethsemane. Is it important? Well, it is a reminder to be attentive to the text before you and not meld the familiar stories and scenes from other sacred writers. Each sacred writer has something distinctive that can be missed if one fuses all the details from other accounts. Continue reading
friarmusings 