The Lived-out Parable
of the Last Days Pt. 2
(Mat. 26:31-54)
By Jonathan Mitchell
The next part of the "Passion Play" involved telling the disciples,
"All you folks will proceed being caught in the snare in union with Me, and will continue being caused to stumble, within this night."
He grounded His words in Zech. 13:7,
"You see, it has been written,'I will proceed smiting (or: striking down) the shepherd and the sheep of the flock will proceed being thoroughly scattered and dispersed.'" (vs. 31)
But, He did not leave them there. He continued, saying,
"Yet after the [situation or occasion for] Me to be aroused and raised up (= My resurrection), I will proceed leading the way before you (or: be preceding you folks) into the Galilee [district]" (vs. 32).
Verses 33-35 present a parable of a person thinking and speaking from confidence in himself, thinking that he or she will be strong within any testing, and will not fail. Even after Jesus predicting (vs. 34) that on that very night Peter
"will proceed to completely disown and renounce [Him] (say, 'No,' in regard to [Him]) three times,"
Peter affirms,
"'Even if it should continue necessary for me to die together with You, under no circumstances could (or: would; as a future: will) I completely disown, renounce, or say, "No," concerning, You.' And all the disciples spoke similarly (or: said likewise)."
This short parable (fulfilled in vss. 69-75, below) was for all the disciples, for all of them affirmed the same thing that Peter did. And it is a parable for us, too, that we should trust in the Spirit to empower and keep us, and that we should not rely upon ourselves or on any flesh. Cf Jer. 17:5; Ps. 146:3.
Paul put this well, in Phil. 3:3,
"For you see, we ourselves are (exist being) The Circumcision: the people (or: those) continuously rendering sacred service in a spirit of God (or: by God's Breath-effect; to God's Spirit; with God's breath; [some MSS: service to God in spirit; p46 omits "God," so simply: serving in spirit]) and constantly making our boast (being loud-tongued, vaunting and exulting) within, and in union with, Christ Jesus; even folks (or: those) being people having been persuaded and thus continuing to put no confidence within flesh (= no reliance on the physical: e.g., religious works or natural heritage; or: the estranged human nature; [comment: may = animal sacrifices or old covenant cultus/purity codes])."
In vs. 41, below, Jesus will observe of His disciples:
"On the one hand the spirit [is] eager (the attitude [can be] the first to rush forward with passion); on the other hand the flesh (= the estranged human nature; the alienated self that is not yet reflecting God's image; the person who has been molded and dominated by the System) [is] without strength (weak and infirm)."
The next Act of the Passion Play is set in Gethsemane, where He first tells eight of the disciples:
"Sit down here, while upon going off there in that place, I can focus toward having ease and well-being (pray),"
and then takes three (Peter, Jacob and John) with Him a little farther on (vss. 36-37a). It was these same three that He took with Him up into the mountain, where He was transfigured. Why this action, and why this detail, recorded by Matthew? It seems that Jesus was closer to these three than to the others.
However, the Gospel of John speaks of a particular disciple,
"one from among His disciples, whom Jesus had been loving (progressively urging for accepting union, as being on common ground; giving Himself to)" (Jn. 13:23a).
Tradition concludes that this person was the disciple John, one of those three. We discuss this topic in our Observations, and suggest, there, that may have been a different person. So, we have multiple witnesses that Jesus seemed to be closer to some than to others. Now is this not how it is with us, too? If He came to be one of us, why would this not have been a natural occurrence for Him, as well?
In Jn. 18:2, we see that Jesus often came to this garden, in Gethsemane, and so Judah knew of this place. Thus, he would know where to find Him (vs. 47, below). But now, with the three accompanying Him a little farther in,
"He lays it out for them, saying, 'My soul (conscious being) continues being surrounded by pain and exists encompassed by sorrow and grief - unto the point of death. [cf 16:25-26, above] You men remain here and continue being awake and watchful (alert) with Me'" (vs. 38).
Let us pause, here, and notice the symbology of Jesus returning to the Garden, and recall that the Adamic journey began in the Garden, in Eden (Gen. 2). That primal Garden has been viewed by scholars as being a proto-temple, where the Human communed with God. When the patterned Tabernacle was constructed by Israel, its interior had symbols of a Garden, and this was the place where Moses communed with God. That one-on-One communication took place in the holy of holies, the most interior compartment of the Tabernacle. And so, take note of vs. 39a...
"And so, after going forward a little way [other MSS: in approaching (or: moving toward) {a certain spot}], He fell upon His face, continuously praying (thinking and/or speaking toward having ease and well-being) and (or: even) repeatedly saying, "My Father..."
Can you see the association... the picture, in this lived-out parable? He had figuratively approached the Mercy Seat, and so, He continues...
"if it is possible, let this cup pass (or: since there is power and ability, cause this cup to go on by, or to the side,) away from Me!"
Now, was there a long pause before He speaks again? We would think that there was not only a long pause... a waiting to perhaps hear a response from His Father, or, to do some internal wrestling. It was His next test. Perhaps He thought of the wilderness testings that followed His immersion, by John. We are not told, but we do know that the next thing He said was,
"Nevertheless, more than this, [let it be; it is] not as I continue willing (wanting; intending), but to the contrary, as You [will and intend]."
That was His great overcoming: the Last Adam overcoming the first Adam. But, as in the wilderness, it was not over yet:
40. Then He proceeds coming toward the disciples, and He is presently finding them continuing fast asleep. So He then says to Peter, "So (or: Thus [is the case]), you folks have no strength to stay awake and watch with Me [for] one hour.
41. "You folks continue awake and keep on watching. And continue praying (focusing toward having ease and well-being) to the end that you folks may not enter into a test (a trial; a putting to the proof). On the one hand the spirit [is] eager (the attitude [can be] the first to rush forward with passion); on the other hand the flesh (= the estranged human nature; the alienated self that is not yet reflecting God's image; the person who has been molded and dominated by the System) [is] without strength (weak and infirm)."
Here, in the parable of the sleepy disciples, we can observe the human predicament in this short summation by Jesus. And further, we are advised to "focusing toward having ease and well-being," since we are normally at the point of "entering into a test," or we are faced with some sort of test.
42. Again, a second time, going off He prayed, repeatedly saying, "My Father, if this continues impossible (unable) to pass on by, from Me, if I should not (or: unless I would) drink it, let Your will and purpose be birthed and come to be!"
We can see that Jesus has been working through the ramifications of the test that lies immediately before Him. He affirms the inevitability that He will have to drink the CUP, and stands faithful to the Father's will and purpose. Here we are about to see "lived-out" that to which Paul referred, in Phil. 2:8,
"And so, being found in an outward fashion, mode of circumstance, condition, form-appearance (or: character, role, phase, configuration, manner) as a human (a person; a man), He lowers Himself (or: humbled Himself; made Himself low; degrades Himself; levels Himself off), coming to be (or: birthing Himself) a submissive, obedient One (one who gives the ear and listens) as far as (or: to the point of; until) death - but death of a cross (torture stake)!"
43. Then, going again, He found them continuing fast asleep, for their eyes were ones having been made heavy and continuing weighed down as with a burden.
44. And so, leaving them [and] again going away, He prayed (focused on ease and well-being) a third time saying the same word (or: thought; idea) again.
Notice: "He prayed (focused on ease and well-being) a third time saying the same word (or: thought; idea) again!" This was no easy decision for Him. He was living out the life of an ordinary human (as Paul observed, in Phil. 2:8a, above). He was living out a parable for us, so that we might empathize, and then realize that we might also face a painful death. Consider the later admonition that Peter would give:
you folks also arm and equip yourselves with the same mental inclination (idea; thought; way of thinking; frame of mind; attitude),
because the person [thus] suffering or going through physical or emotional experiences which affect him IN [the] FLESH (or: = by [his] estranged humanity or alienated self) has in and for himself put a stop to failures, errors and mistakes (or: sins) [or, with other MSS: has been caused to cease from sin],
[and comes] into the [condition or situation] to no longer live out the additional remaining course [of his] time within [the] FLESH (= in the natural realm) in the midst of (or: in union with) [the] full passions (or: for [the] over-desires; to [the] rushings of emotions upon things) of humans (or: pertaining to or originating in mankind), but to the contrary, in God's will (or: for God's intent; to God's purpose)" (1 Pet. 4:1-2).
It is why Jesus said that for one who would be His disciple,
"let him at once completely say, 'No,' to, deny and disown himself, and then in one move lift up his execution stake (pole for suspending a corpse; cross), and after that proceed to be by habit continuously following after (with) Me" (16:24, above).
This Passion Play was acted-out to be a parable for us, that we might understand what Dietrich Bonhoeffer called, "The Cost of Discipleship." This is why the Gospels give such details.
45. At that point, He proceeds again coming to the disciples and is then saying to them, "Are you folks continuing sleeping and resting the remaining time? Look! The hour has drawn near and is now close enough to touch - and the Son of the Man (= Adam's son; the representative human) is in the process of being transferred and committed (or: delivered; handed over) into hands of folks who deviate and make mistakes (or: fall short of the goal; fail to hit the target; are in error; or: hands from sinners).
46. "Be roused and awakened - get up - let us be going! Look! The person transferring and committing Me (or: handing Me over) has drawn near and is close enough to touch."
So His hour drew near, and His escort arrived on the scene. The next Act begins...
48. Now the person in process of transferring and giving Him over gave a sign to them in saying, "Whomsoever I should kiss (or manifest some act of kindness or affection) - it is He; you men immediately seize and arrest Him."
49. And so, set for success, upon immediately coming to Jesus, he says, "Continue rejoicing (= Greetings; Hello), Rabbi," and then he gave Him an intense (or: prolonged, exaggerated) kiss (or: commensurate manifestation of kindness or affection).
How are we to interpret Judah's actions, in this verse? On offer is first the literal meaning of the Greek term - from the verb that means "to rejoice." But its use is also understood to be equivalent to our, "Greetings," or, "Good day," or, simply, "Hello." With what we have up to now discussed, about the role that Judah was playing, how are we to "hear" his voice - what emotion do we discern? He addressed Jesus by the Jewish term for teacher, "Rabbi," and thus was affirming a student-Teacher relationship, giving Him the honor due to Him.
We saw, above, that in Lu. 7:38, 45, the woman kissed and expressed kindness to, and acted with affection on, His feet. We do not know of anyone else that was said to have kissed Jesus, especially using this strengthened, or emphatic, form of the verb? Judah could have just come, stood in front of, and then personally greeted, Jesus, without deciding to do it with a show of affection. Was this "sign" also meant for the other disciples?
We observe no negative words or actions, from the other disciples, directed at Judah. Were they just stunned, even though Jesus had repeatedly told them that this would happen - and each one even questioned whether he, himself, would be the one who would pass Jesus along to the chief priests.
50. So Jesus said to him, "My good fellow (or: O comrade!; Dear friend), upon what [purpose; errand] are you now being present here beside [Me] (= why do you cause this parousia)?" At that point, upon approaching, they laid [their] hands upon Jesus and seized Him.
What a casual, friendly response Jesus gave to Judah. The rendering,
"O comrade,"
expresses solidarity with Judah. "Dear friend" expressed intimate relationship. So, with Jesus knowing what this was all about, why was He asking Judah this question? Judah give no response; the gang simply seizes Him. What an emotionally-charged situation - for everyone! Was Jesus a Lamb that was asking if its owner was going to lead Him into green pastures, and did Jesus actually want Judah to say something that would express the real nature of the visit? The presence of swords and wooden implements would have made this clear. We wonder if Jesus was being sardonic. But now one of the disciples acts...
51. And then - look and consider! - one of the men with Jesus, in stretching forth [his] hand, drew away his large knife (or: short sword) and, striking the slave of the high (chief; ranking) priest, took off his ear.
Jn. 18:10 identifies the man of action as Simon Peter, and identifies the victim of Peter's attack as Malchus, the chief priest's slave. In Luke's version, 22:49 has some of the group asking the Lord if they should attack with the sword, and 22:51b tells us of Jesus,
"handling the ear so as to modify and kindle [it], He healed him."
Next Jesus halts the action by directing Peter...
52.
53. "Or, are you continually imagining or supposing that I am not constantly able (or: that I do not habitually have power) to at once call My Father to My side for assistance, and He will right now place by Me (or: furnish for Me; put at My disposal) more than twelve legions [= regiments; a legion was 6000 foot soldiers plus 120 on horse, plus auxiliaries] of agents?
54. "How then could (or: would) the Scriptures (or: writings) be fulfilled that in this way it continues binding and necessary to happen (take place; come to be; occur)?"
In vs. 52b, Jesus lays out a principle of life - the sword leads to self-destruction. Next come two rhetorical questions that indicate that what is happening was meant to happen. It was part of the Parable, the lived-out Play. Verse 53 indicated the actual power that He had, as the Messiah, as the Anointed Prophet (consider 2 Ki. 6:17; Elisha with his servant), and as the Son of God. They all were,
"continuously having such a big cloud-mass (figure for a dense throng) of witnesses (spectators) environing [them] (encompassing [them])" (Heb. 12:1).
Jesus may also have been alluding to Ps. 91:11,
"Because He will constantly impart inner directions in, to and for, His agents concerning You, to thoroughly watch over, guard, maintain and preserve You in the midst of all Your paths (or: centered in all Your ways; in union with all Your roads)." (Ps. 91:11, LXX; JM).
Associated with the vision of the Son of Man, in Dan. 7, was the throne of the Ancient of Days (a symbolic reference to God), where in vs. 10 we read that
"A thousand thousands ministered for, and to, Him (served Him), and ten thousand ten thousands stood at the side, with Him."
Jesus was saying that all the help that He might need was available to Him - but to call on them would thwart God's plan of ending the old creation (the Sinai covenant). But most of all, the Scripture must be fulfilled - so
"it continued binding and necessary to happen (take place; come to be; occur) in this way."
He brought up the context: the Scriptures - Israel's story, and thus also, Adam's story. Both categories had to die. They would die, in Him - and He as them. And so, it would come to pass:
"He is hard pressed, and He is humbled - yet He opened not His mouth; He is brought as a Lamb to the slaughter, and as a ewe before her shearers, He is not opening His mouth [later, at His trial]" (Isa. 53:7).
Cf vss. 62-63, below.
To be continued...
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