FROM THE FALL OF JUDAS TO THE CENTURION’S CONFESSION.
Matthew 27:1-54.
I). THE FALL OF JUDAS ISCARIOT.
Matthew 27:1-10.
Jesus had prophesied how and when He was going to die (Matthew 26:2) and, despite His enemies’ determination that it should not be ‘during the feast’ (Matthew 26:5), things had moved on apace. Judas Iscariot had effectively joined the conspiracy (Matthew 26:15-16), but being ‘one of the twelve’ (Matthew 26:14) he had no evidence against Jesus. If Jesus was anything but innocent, then Judas would have known, and would have had ample opportunity to tell the conspirators of it.
On the night when they ate the Passover, Jesus prophesied that it would be one of the twelve who would betray Him (Matthew 26:20-21). No-one accused Judas Iscariot, but each searched their own heart, ‘Lord, is it I?’ (Matthew 26:22). Then Judas asked, ‘Rabbi, is it I?’ to which Jesus answered, ‘Thou hast said’ (Matthew 26:25).
That was the night of the institution of the Lord’s Supper, after which the rest of the party made their way towards Gethsemane (Matthew 26:30). Judas, again referred to as ‘one of the twelve’, went again to Jesus’ enemies, who sent armed men to arrest Him (Matthew 26:47). Judas betrayed Jesus with a kiss (Matthew 26:48-50).
‘All this was done,’ we are told ‘that the scriptures of the prophets might be fulfilled’ (Matthew 26:56a). For example: ‘Yea, my own familiar friend, in whom I trusted, who did eat my bread, has lifted up his heel against me’ (Psalm 41:9). Jesus called that man, ‘the son of perdition’ (John 17:12). Judas fell away, we are told, ‘that he might go to his own place’ (Acts 1:25).
‘Then all the disciples forsook (Jesus) and fled’ (Matthew 26:56b).
Jesus was arraigned before an illegal court convened during the night at the high priest’s house (Matthew 26:57). They sought witnesses, but found none (Matthew 26:59-60) - not even Judas Iscariot. So they used false witnesses to twist Jesus’ words - but even they did not agree (cf. Mark 14:59).
Then, at last, the high priest accused Jesus of blasphemy, and they all agreed that Jesus was ‘guilty of death’ (Matthew 26:65-66). If so, then they were obliged to stone Him (Leviticus 24:16). Instead, as the new chapter begins, “they bound Him” (Matthew 27:1-2), and handed Him over to the Gentiles (cf. Jesus’ prophecy in Matthew 20:18-19). Later the same enemies would profess, ‘we have no king but Caesar’ (John 19:15), thus unwittingly indicating that ‘the sceptre’ had indeed ‘passed from Judah,’ and that ‘Shiloh’ was come (Genesis 49:10).
The word used for the “repentance” of Judas Iscariot (Matthew 27:3) is not the usual word for repentance (as in Matthew 3:2), but more a suggestion of regret (as in 2 Corinthians 7:8). 2 Corinthians 7:10 uses both words: ‘for godly sorrow worketh repentance not to be repented of’ (K. J. V.)- or, literally, ‘not to be REGRETTED.’
Now, thus remorseful, “Judas, who had betrayed Him, when He saw He was condemned” at last gave His testimony: “I have sinned in that I have betrayed the innocent blood.” Jesus’ enemies were not interested: “What is that to us?” they retorted, “See thou to that” (Matthew 27:3-4).
Judas threw the silver coins at their feet, and went and hanged himself (Matthew 27:5). ‘Woe unto that man by whom the Son of man is betrayed!’ Jesus had said (Matthew 26:24). According to Matthew, the chief priests took the “blood money” so rudely restored, and bought the potter’s field in which Judas had committed suicide to be used as a cemetery for strangers (Matthew 27:6-8).
Matthew rounds off this section with his familiar glance back into the Old Testament: “Then was fulfilled that which was spoken” (Matthew 27:9-10). Every part of the Passion was playing out not only as Jesus predicted, but as the Scriptures had long before foretold (cf. Zechariah 11:12-13).
II). A REVERENT ACCOUNT OF A HORRIFIC EVENT.
Matthew 27:11-54.
It is quite remarkable that two acts within Matthew’s account of our Lord’s judicial murder are passed over quite without the gory details which our modern culture seems to demand. Each is referred to by a single word in the Greek, each of which is a participle in a subordinate clause. Roughly translated they would be: “having scourged” Jesus (Matthew 27:26); and “having crucified” Him (Matthew 27:35).
Perhaps we should follow Matthew’s example of reverent reticence, and not attempt to describe something so horrific. Rather, let us look at his account within its own Biblical, historical and theological context. Let us seek to understand (if it be possible) the significance of this event for ourselves.
1. BIBLE
Although Matthew does not use his usual formula of ‘That it might be fulfilled which was spoken by the prophet…’, this passage is full of Biblical allusions. To name but a few: there is the cry of dereliction (Psalm 22:1); mockery (Psalm 22:7); parting His garments among them (Psalm 22:18); vinegar mingled with gall (Psalm 69:21); and darkness in daytime (Amos 8:9). Jesus’ silence before His accusers is reminiscent of the lamb brought to the slaughter in Isaiah 53:7; Jesus’ death between criminals is His ‘being numbered with the transgressors’ (Isaiah 53:12).
2. HISTORY
The religious leaders and the world government were in cahoots to destroy Jesus. The crowd who had cried ‘Blessed is He who comes in the name of the LORD’ (Matthew 21:9), was now baying for His blood and crying, “Let Him be crucified!” (Matthew 27:22). In order that we are in no doubt, they repeated these same words a second time (Matthew 27:23) - and took full responsibility for their action (Matthew 27:25).
The Governor “marvelled greatly” at Jesus (Matthew 27:14). The Governor’s wife, troubled by a dream, sent a message to say “Let there be nothing between you and that righteous (man)” (Matthew 27:19). The Governor argued with the fickle crowd that Jesus was “free of evil” (Matthew 27:23). Washing his hands and pronouncing his judgment that Jesus was “righteous” (Matthew 27:24), the Governor “delivered (Jesus) up that He might be crucified” (Matthew 27:26)!
The soldiers mocked and bullied Jesus (Matthew 27:28-30). The passers-by railed at Him (Matthew 27:39-40). The chief priests, scribes and elders also mocked Him (Matthew 27:41-43). Those who were crucified with Him reproached Him (Matthew 27:44).
Were YOU there when they crucified my Lord? We are all just as guilty.
Yet that is not the end of the matter.
3. THEOLOGY
The “notable” criminal named Barabbas (Matthew 27:16) could be any one of us. The release of this prisoner, and the “delivering up” of Jesus to be crucified (Matthew 27:26) signals the substitutionary nature of Jesus’ death. Christ died for OUR sins, the just for the unjust, to bring US to God (cf. 1 Peter 3:18).
The significance of the veil in the Temple being rent in two, from the top to the bottom (Matthew 27:51), is that, through the death of our Lord Jesus Christ, God Himself has made a way whereby all people might now approach Him (cf. Hebrews 10:19-20).
The opening of the tombs and subsequent resurrections (Matthew 27:52-53) mark Jesus’ conquest over death, and our own resurrection in Him.
The centurion’s pronouncement of Jesus being the Son of God (Matthew 27:54) is the first-fruits of many similar statements of faith to follow, down through the ages - including our own.
