The Lived-out Parable
of the Last Days Pt. 4
(Mat. 27:1-18)
By Jonathan Mitchell
Chapter 27 begins the next Act with the Judean leadership's decision to put Jesus to death, and then moves to their action: "they led [Him] off and then handed (or: committed; transferred) [Him] over to Pilate, the governor" (vss. 1-2).
This event is interrupted by bringing Judah back on stage, for a brief parable of his reaction to what was happening to Jesus (vss. 3-10). Did Judah know that Jesus was going to be turned over to the Romans, to be crucified? All the Gospel authors leave this question unanswered, and so we are left to endeavor to understand more about Judah's part in the greater, over-arching parable of the Bible, as well as his piece of the puzzle in Jesus' lived-out parable of His Passion We point out that elements of Zech. 11:12-13 are once again introduced into Matthew's narrative...
3. At that time, upon seeing that He was correspondingly judged against (or: condemned), Judah (or: Judas) - the person transferring and committing Him - after changing his judgment and concern on the matter so as to be regretting and caring differently (or: repenting), returned the thirty silver [coins] (or: pieces of silver) to the chief (ranking) priests and elders,4. while saying, "I made a grave mistake (erred; failed to hit the target; sinned; fail to attain the goal) in transferring, committing and giving-over just and innocent (rightwised) blood." But those men said, "What [does this mean] to us? You, yourself, will proceed seeing!"
5. And so, upon hurling the silver [coins; pieces] into the inner Temple (shrine; = the holy place), he withdrew, and then going off, he at one point hugged, embraced and, as it were, compressed himself away [as in grief] (or: suddenly squeezed or choked himself off; or, perhaps: strangled or hanged himself [note: only here in NT; only once in OT]). [cf Acts 1:18]
6. Now the chief (ranking) priests, upon taking in hand the silver [coins], said, "It is not right or permitted, from [our] existence [as] being [God's People], to throw them into the temple treasury (the gift receptacle; the corban), since it is the price of blood."
7. After consulting together, they bought with them the Field of the Potter to serve as a burial ground for the strangers and foreigners (= non-local folks).
8. For this reason that field has been called "[The] Field of Blood" until today.
9. At that point the [oracle; prophesy] spoken through Jeremiah [note: scholars consider the following to be a midrash on Jer. 18-19] the prophet was fulfilled, continuing in saying, "And so they took the thirty silver [coins; pieces] - the value and price of the Honored (Valued; Respected) One - Whom they valued from [the] sons of Israel (or: the worth of a person being evaluated - for whom they set a value {or: price} from among [the people] of Israel),
10. And then they gave them for the Field of the Potter, just as the LORD [= Yahweh] jointly arranged with (or: by; for; to) me." [a paraphrase of Zech. 11:12-13]
In Acts 1:18-20, Luke gives a metaphorical description of this incident. We suggest that taking these descriptions literally misses the point of the parable, and leads to a mis-representation of the history being recorded by both Matthew and Luke. We offer a broader and more extensive investigation of the final work of Judah, in Observations on The Gospel of Mark, Acts and Philemon.
First, let us carefully ponder what Matthew says of Judah, in vs. 3:
"upon seeing that He was correspondingly judged against (or: condemned), Judah (or: Judas) - the person transferring and committing Him - after changing his judgment and concern on the matter so as to be regretting and caring differently (or: repenting), returned the thirty silver [coins] (or: pieces of silver) to the chief (ranking) priests and elders."
So he did not do it for the money. It seems that Judah is surprised at this development from what he had done - so much so that he changed his mind about the whole matter, or, in the more common terminology, he "repented." Now do you suppose that he felt that by returning the money to the chief priests and elders he could change the outcome for Jesus? Was this "godly sorrow" (2 Cor. 7:10a), on Judah's part? Matthew is the only Gospel that records this account.
Verse 4 has Judah confessing his sin, his mistake, his error. Was Judah thinking that his actions would be condemned by Deut. 27:25? He was confessing this to the priests, yet, consider their response:
"What [does this mean] to us?"
The next statement is ambiguous, in the Greek. It is only two words: the emphatic personal pronoun, "You," rendered "You, yourself," to indicate emphasis, and then the verb, "will proceed seeing," which is in the future tense. More that this is speculation. The KJV renders the verb as an imperative, and inserts "to it," but the verb is in the indicative - it is not a command. So, the priest's question may have been rhetorical, and the whole reply may have the potential paraphrase:
"What [is this] to us? [Well], you will find out!"
In other words, Judah would come to understand what their subterfuge had really meant: they had planned to have Jesus killed, but did not inform Judah of their intent. This would explain how he seemed surprised at what was happening.
Judah's response shows that what they said must have filled him with disgust, if we interpret his actions in vs. 5a correctly:
"hurling the silver [coins; pieces] into the inner Temple (shrine; = the holy place)."
His next actions now have a long tradition, as given in the KJV: "he departed and went and hanged himself." As on offer in the parenthetical expansion, this is a legitimate translation, but it is not the only meaning of the verb. As hanging oneself, this word is used only once in the OT, in 2 Sam. 17:23 (LXX), and nowhere else in the NT. In this OT reference, it is followed by another verb, which informs us that the man died, and was buried. Not so, with our text, here. If we translate the verb as I have here,
"he withdrew, and then going off, he at one point hugged, embraced and, as it were, compressed himself away [as in grief] (or: suddenly squeezed or choked himself off),"
then Matthew is not speaking of his death, but rather of an extreme emotional-physical reaction to the fact that what he had done could not be undone - there was no saving Jesus from the cross. Jesus' prediction would come true. Rendering the verb metaphorically also comports with how Luke described his actions, in Acts 1:87,
"This man, indeed therefore, acquired a small parcel of ground (a farm; an estate; a freehold: a place not subject to allotment which could be bought or sold) from out of wages of injustice (that which is contrary to solidarity and the Way pointed out; inequity; unfairness), and so, having come to be flat on his face (prostrate), [his] heart (the core of his being in the midst of him) broke and his deep feeling and affections were poured forth (or, literally: mid-section ruptured and all his intestines were poured out)."
The killing of Jesus, by the Judean authorities through the instrument of the Roman governor, was a crime, an injustice to an innocent Man, and Judah was an accessory to this act - even though it was a part of God's plan of the ages. In this regard, consider what Jesus said of Himself, in Jn. 10:
15. "just as the Father has continuous, intimate knowledge of Me, and I Myself have continuous, intimate knowledge of the Father - and so I am constantly placing My soul-life over the sheep.
16. "And I constantly have (hold; possess) other sheep which do not exist (or: are not) from out of this fold (or: sheep pen), and it is binding (or: necessary) for Me to progressively lead those also, and they will continue listening to (will habitually hear and pay attention to [implying: obey]) My voice, and they [other MSS: it; there] will progressively become One Flock, One Shepherd. [Eph. 2:15]
17. "On this account the Father continuously loves (or: fully gives Himself to) Me, because I Myself am constantly placing (or: repeatedly setting) My soul-life (or: progressively laying My inner self, being and consciousness [over them]), so that I may take it in My hand (or: would receive it) again.
18. "No one at any point lifts it [with other MSS: Not one person is presently lifting it] up and carries it away (or: proceeds to remove it) from Me; on the contrary, I Myself continue putting (keep on placing; am repeatedly setting; am progressively laying) it away from (or: off) Myself. I constantly hold authority (continuously have the right and hold the ‘position'; or: continue possessing privilege from out of the midst of Being) to place it (put it; lay it), and I constantly hold authority from out of being (continuously possess the right, forth from [My] existence; = am in the authoritative position) to take it (or: receive it; resume it) again. This implanted goal (purposed impartation of the finished product within; inward directive and destiny) I received from (or: at) My Father's side."
To this in John's Gospel, we add what Jesus said, in the garden, in 6:53, above. None of this makes any sense - to the modern mind - unless we view it all through the lens of the OT prophecies, and the worldview of 1st century AD Jews who perceived God as involved in human affairs, and with Him directing the spiritual destiny of humanity (God's reign and sovereign activities). This is how Paul could call the results of the Passion, which ended in the Resurrection, a new creation (2 Cor. 5:17).
If you cannot see the whole picture, from the Alpha to the Omega - from the Beginning to the End - only confusion and conflict will be your conclusions. We read, in Acts 1, that Judah was no longer a part of the Twelve, in the inauguration of the Kingdom movement that is observed in the book of Acts. The Judean authorities did not really need Judah for them to be able to arrest Jesus and have Him crucified. They had attempted to stone Him, but that was not God's plan. Having Him executed by the Romans was a political move. Jn. 19:15b records this exchange:
"Pilate says, 'Shall I proceed to crucify (suspend and put to death on the stake) your king?' The chief (ranking) priests decidedly answered, 'We are not having a king (or: we continue holding no king) except Caesar!'"
To really understand the Good News, we must perceive the meta-story that was presented in this lived-out parable of the death of Israel's Messiah. Jesus was not just coming as Israel's King/Messiah, He was incarnated to be the Eschatos (Last) Adam, and the Second Humanity (1 Cor. 15:45-47). Both Judah and Jesus were "Two Witnesses" - the former representing Israel of the flesh; the latter representing Israel of the Spirit. The Flesh died; and the Eschatos Adam (Christ) was raised,
"a continuously life-making (life-producing; life-creating; life-forming) Spirit (or: Breath-effect))" (ibid).
So, just as John the immerser (the greatest of the prophets) was not a part of the new Reign of the Messiah, likewise Judah - who represented the old covenant, in this parable - could not continue as a part of the old. He represented the Jerusalem of which Jesus spoke in 23:34-39, above. Notice that the chief priest used the phrase
"the price of blood,"in 27:6, above, and so, connect that to 23:35, above:
"upon you, yourselves, can (or: would; should) come all [the] just (equitable; rightwised) blood being continuously poured out (or: spilled) upon the (or: this) Land."
"[The] Field of Blood" (vs. 8)
spoke of more than just what Judah had transacted with the Judean leadership. Recall Gen. 4:10b, where Yahweh said to Cain,
"The voice of the blood of your brother cries out toward Me from the soil"
(the Transparent English Bible, James D. Tabor).
The story of humanity is complex, and convoluted; thus so is its "end-game," the Story of Redemption (as is the very meaning and application of this term, in connection with the Passion Parable).
Now, picking up from vs. 2 above, Matthew returns to the next Act of the Passion Parable: Jesus standing before Pilate:
11. So now Jesus was positioned and stood in front of the [Roman] governor. Then the governor put a question to Him, by saying, "Are you, yourself, 'the king of the Judeans'?" So then Jesus affirms, "You, yourself, are now saying [so; it]."
This question that was asked by the governor referenced Jesus' earthly position in Israel, and spoke to that particular time, in the first century AD. Jn. 18:37 records Jesus having given this response to Pilate, concerning Jesus being a king:
"Jesus discerningly replied, 'You yourself continue saying that I am a king. Into this [position, or purpose] I, Myself, have been born, and I have come into this System (world and culture; social arrangement; cosmos) and continue being present: to the end that I could and would bear witness to this Reality (or: give testimony to and evidence of the Truth). Everyone being (or: who is existing) from out of this Reality (or: the Truth) is habitually hearing, progressively listening to [and thus: continually obeys] My voice.'"
Later, Paul would make this glorious pronouncement, in 2 Tim. 6:
14. [that] you yourself keep watch on, so as to guard and preserve, the spotless, not-to-be-laid-hold-of-for-blame implanted goal (impartation of the finished product within; inward directive; or: irreprehensible commandment), until the shining-upon from (or: the display in clear light of) our Lord, Jesus Christ (or: the manifestation pertaining to, and which is, our Owner, Jesus [the] Anointed [= Messiah]),
15. which, in its own fitting situations (appropriate seasons; appointed occasions; fertile moments), will proceed to exhibit and point out The Happy and Only Able One (only Powerful One; alone Potent One): The King of those reigning as kings, and Lord (Master; Owner) of those ruling as lords,
16. the Only One continuously holding and having possession of immortality (the absence or privation of death; deathlessness), the One continuously making inaccessible (or: unapproachable) light His home (or: dwelling), Whom not one of mankind sees, saw or perceived, nor is able or has power to see or perceive, in Whom [is] honor (value; worth), and eonian strength (might having the qualities and characteristics of the Age; strength enduring through and pertaining to the eons). It is so (Amen)!
And thus do we see the greater picture, and the spiritual sphere to which Jesus' resurrection would bring His Kingship. He would rise to sit in His Father's throne (Rev. 3:21), functioning as the King of all the kingdoms of the ordered system (the world) - Rev. 11:15. In 28:18, below, the risen Jesus told His disciples,
"All authority (or: Every right and privilege from out of Being) is (or: was) given to Me within heaven and upon the earth (or: in sky and atmosphere, as well as on land)!"
Yet, as regards His reign and sovereign activities, let us keep in mind what Jesus said to Pilate, in Jn. 18:36,
"Jesus decidedly replied, 'My kingdom (My sovereignty; the realm and activity of My reign and influence; My kingship) is not (does not exist being) from out of this System (world of organized government, culture, economics or religion; or: universe) as its source or origin. If My kingdom (or: reign, realm and sovereign influence) were from out of this System (or: world of government, culture, religion and economy; secular society), as a source or origin, My subordinates (deputies; officers; those under My orders) would have been progressively contending, struggling and fighting, to the end that I could (or: would) not be commended, committed or given over to the Jews (= religious Judean authorities). But now (= As a matter of fact, and as it is) My kingdom and reign is not (sovereign influence does not exist being) from that source (from within this place; thence or hence).'"
Some folks have wondered how Matthew learned of the conversations between Jesus and the priests, and then between Him and Pilate. We suggest that perhaps Judah continued on with those who arrested Jesus, and then stayed with Jesus through His trials. Recall Jn. 18:15,
"So Simon Peter and another disciple kept on following Jesus. Now that [other] disciple was personally known by (or: intimate with; or: = a close friend of) the chief priest, and he went in together with Jesus into the courtyard of the chief priest's house."
We put forth Judah as a likely candidate for the "other disciple."
Here, Jesus seems to ignore the presence of the priests and the elders. They were tools in the Hand of God's purpose, as was Cyrus, when Israel was under the dominion of Persia. Jesus was God's Lamb, dumb before His shearers.
13. At that point, Pilate speaks up, saying, "Are you not hearing or listening to how many [charges] they continue testifying against, and bringing evidence down on, you?"
14. And yet He gave no decided reply to him - not even to one, single saying (= charge; or: with not even one declaration), so that the governor continues very astonished (or: baffled) and progressively fills with wonder (or: amazement).
Jesus was standing before His Father, as He had been in the garden, and at all times. He knew that what Judah had started would continue until He would be exalted unto His Father's throne. He knew that He had done, and was doing, what His Father had sent Him to do. So why would He speak up in His defense against the accusations? Again, we see Isa. 53:7 being lived-out. Peter would later describe this scene in this way, in 1 Pet. 2:
22. "Who does not make a mistake (Who did not perform failure; Who does no sin; Who does not construct failure to hit the target), nor is (or: was) deceitful bait (fraud; guile) found in His mouth;" [Isa. 53:9]
23. Who, being repeatedly reviled (harshly and bitingly rebuked and insulted), was not reviling back (answering insult with insult; taking the position of harsh, biting rebuke); continuously (or: repeatedly) suffering (experiencing ill treatment), he was not threatening, but kept on giving [the situation] over to (committing [it] with; entrusting [it] in) the One at His side: the One constantly sifting, separating and deciding (or: judging) fairly (equitably; following the Path of the Way pointed out, bringing situations to a rightwised condition),
24. Who, Himself, bore back up again our failures (our mistakes; our times of falling short or to the side of the target; our sins and errors) [Isa. 53:4, 12] within His body upon the tree (the wood; the stake), to the end that, being folks suddenly coming to be parted away from the failures (mistakes; errors; sins; misses of the target), we can (or: would; may) live in (or: by; for; with) the eschatological deliverance to fairness and equity, in rightwised relationships, in the Path of the Way pointed out (or: = in covenant participation), where "you folks are (or: were) healed (or: cured) in the wound (or: by the welt; in the bruise of the blow)." [Isa. 53:5]
25. For you folks were continuing to be "like sheep, being habitually caused to wander (being led astray; or, as a middle: people constantly wandering away)," [Isa. 53:6] but now in contrast, "you are (or: were) turned around and made to return, upon" [the will of; the herding of] the Shepherd and Overseer of (Supervisor of; the One who watches over) your souls (your inner beings).
16. and they had been holding at that time a notorious (or: well-known) prisoner normally called Jesus [other MSS omit: Jesus] Barabbas (or: Bar-Abbas; = son of [the] father).
17. Therefore, after their having been gathered together, Pilate said to them [i.e., the crowd], "Whom (or: Which one) are you people now wanting (desiring) that I should release to (or: for) you: Jesus [other MSS omit: Jesus] Bar-Abbas, or Jesus, the one now being call 'Christ (Anointed; = Messiah)'?"
18. You see, he had seen and was now aware that they transferred and committed Him (or: handed Him over; surrendered Him; delivered Him up) because of envy.
We suggest that their envy was both religious and political. They did not want Him to displace them, on any level. Stephen suggested the same thing that Pilate had perceived, when, in Acts 7:9, he related how, out of envy, the patriarchs had sold their brother, Joseph, into Egypt.
Observe that we have two men in this short parable: two "saviors," each named Jesus. This is a clear picture of the two Adams which Paul would later identify and contrast, in 1 Cor. 15. We have Jesus who is the Son of the Father, the true Messiah, and then we have a Jesus who is identified as
"Bar-Abbas," which meant, "son of a/the father."
We see (vss. 20ff, below) that they would choose the man of the flesh rather than the Man of the Spirit.
To be continued...
Return To Jonathan Mitchell's Page