Jesus the Christ Part 63

The further tragedy of the night, and the cruel inflictions that awaited Him on the morrow, to culminate in the frightful tortures of the cross, could not exceed the bitter anguish through which He had successfully pa.s.sed.

THE BETRAYAL AND THE ARREST.[1240]

During the period of the Lord's last and most loving communion with the Eleven, Judas had been busy in his treacherous conspiracy with the priestly authorities. It is probable that the determination to make the arrest that night was reached when Judas reported that Jesus was within the city walls and might easily be apprehended. The Jewish rulers a.s.sembled a body of temple guardsmen or police, and obtained a band of Roman soldiers under command of a tribune; this band or cohort was probably a detachment from the garrison of Antonia commissioned for the work of the night on requisition of the chief priests.[1241] This company of men and officers representing a combination of ecclesiastical and military authority, set forth in the night with Judas at their head, intent on the arrest of Jesus. They were equipped with lanterns, torches, and weapons. It is probable that they were first conducted to the house in which Judas had left his fellow apostles and the Lord, when the traitor had been dismissed; and that finding the little company had gone out, Judas led the mult.i.tude to Gethsemane, for he knew the place, and knew also that "Jesus ofttimes resorted thither with his disciples."

While Jesus was yet speaking to the Eleven whom He had roused from slumber with the announcement that the betrayer was at hand, Judas and the mult.i.tude approached. As a preconcerted sign of identification the recreant Iscariot, with treacherous duplicity, came up with a hypocritical show of affection, saying, "Hail, master," and profaned his Lord's sacred face with a kiss.[1242] That Jesus understood the treacherous significance of the act appears in His pathetic, yet piercing and condemning reproach: "Judas, betrayest thou the Son of man with a kiss?" Then, applying the t.i.tle with which the other apostles had been honored, the Lord said: Friend, do that for which thou art come.[1243] It was a reiteration of the behest given at the supper table, "That thou doest, do quickly."

The armed band hesitated, though their guide had given the signal agreed upon. Jesus walked toward the officers, with whom stood Judas, and asked, "Whom seek ye?" To their reply, "Jesus of Nazareth," the Lord rejoined: "I am he." Instead of advancing to take Him, the crowd pressed backward, and many of them fell to the ground in fright. The simple dignity and gentle yet compelling force of Christ's presence proved more potent than strong arms and weapons of violence. Again He put the question, "Whom seek ye?" and again they answered, "Jesus of Nazareth."

Then said Jesus: "I have told you that I am he; if therefore ye seek me, let these go their way." The last remark had reference to the apostles, who were in danger of arrest; and in this evidence of Christ's solicitude for their personal safety, John saw a fulfilment of the Lord's then recent utterance in prayer, "Of them which thou gavest me have I lost none."[1244] It is possible that had any of the Eleven been apprehended with Jesus and made to share the cruel abuse and torturing humiliation of the next few hours, their faith might have failed them, relatively immature and untried as it then was; even as in succeeding years many who took upon themselves the name of Christ yielded to persecution and went into apostasy.[1245]

When the officers approached and seized Jesus, some of the apostles, ready to fight and die for their beloved Master, asked, "Lord, shall we smite with the sword?" Peter, waiting not for a reply, drew his sword and delivered a poorly aimed stroke at the head of one of the nearest of the crowd, whose ear was severed by the blade. The man thus wounded was Malchus, a servant of the high priest. Jesus, asking liberty of His captors by the simple request, "Suffer ye thus far,"[1246] stepped forward and healed the injured man by a touch. Turning to Peter the Lord rebuked his rashness, and commanded him to return the sword to its scabbard, with the reminder that "all they that take the sword shall perish with the sword." Then, to show the needlessness of armed resistance, and to emphasize the fact that He was submitting voluntarily and in accordance with foreseen and predicted developments, the Lord continued: "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?"[1247] And further, "the cup which my Father hath given me, shall I not drink it?"[1248]

But, though surrendering Himself unresistingly, Jesus was not unmindful of His rights; and to the priestly officials, chief priests, captain of the temple guard, and elders of the people who were present, He voiced this interrogative protest against the illegal night seizure: "Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. But all this was done, that the scriptures of the prophets might be fulfilled." Luke records the Lord's concluding words thus: "but this is your hour, and the power of darkness." Unheeding His question, and without deference to His submissive demeanor, the captain and the officers of the Jews bound Jesus with cords and led Him away, a Prisoner at the mercy of His deadliest enemies.

The eleven apostles, seeing that resistance was useless, not only on account of disparity of numbers and supply of weapons but chiefly because of Christ's determination to submit, turned and fled. Every one of them forsook Him, even as He had foretold. That they were really in jeopardy is shown by an incident preserved by Mark alone. An unnamed young man, aroused from sleep by the tumult of the marching band, had sallied forth with no outer covering but a linen sheet. His interest in the arrest of Jesus and his close approach caused some of the guardsmen or soldiers to seize him; but he broke loose and escaped leaving the sheet in their hands.

NOTES TO CHAPTER 33.

1. The Day of the Pa.s.sover Feast.--Controversy has been rife for many centuries as to the day of the pa.s.sover feast in the week of our Lord's death. That He was crucified on Friday, the day before the Jewish Sabbath, and that He rose a resurrected Being on Sunday, the day following the Sabbath of the Jews, are facts attested by the four Gospel-writers. From the three synoptists we infer that the last supper occurred on the evening of the first day of unleavened bread, and therefore at the beginning of the Jewish Friday. That the Lord's last supper was regarded by Himself and the apostles as a pa.s.sover meal appears from Matt. 26:2, 17, 18, 19 and parallel pa.s.sages, Mark 14:14-16; Luke 22:11-13; as also from Luke 22:7, 15. John, however, who wrote after the synoptists and who probably had their writings before him, as is indicated by the supplementary character of his testimony or "Gospel", intimates that the last supper of which Jesus and the Twelve partook together occurred before the Feast of the Pa.s.sover (John 13:1, 2); and the same writer informs us that on the following day, Friday, the Jews refrained from entering the Roman hall of judgment, lest they be defiled and so become unfit to eat the Pa.s.sover (18:28). It should be remembered that by common usage the term "Pa.s.sover" was applied not only to the day or season of the observance, but to the meal itself, and particularly to the slain lamb (Matt. 26:17; Mark 14:12, 14, 16; Luke 22:8, 11, 13, 15; John 18:28; compare 1 Cor. 5:7). John also specifies that the day of the crucifixion was "the preparation of the pa.s.sover"

(19:14), and that the next day, which was Sat.u.r.day, the Sabbath, "was an high day" (verse 31), that is a Sabbath rendered doubly sacred because of its being also a feast day.

Much has been written by way of attempt to explain this seeming discrepancy. No a.n.a.lysis of the divergent views of Biblical scholars on this subject will be attempted here; the matter is of incidental importance in connection with the fundamental facts of our Lord's betrayal and crucifixion; for brief summaries of opinions and concise arguments the student may be referred to Smith's _Comprehensive Bible Dictionary_, article "Pa.s.sover"; Edersheim's _Life and Times of Jesus the Messiah_, pp. 480-2, and 566-8; Farrar's _Life of Christ_, Appendix, Excursus 10; Andrews' _Life of our Lord_, and Gresswell's _Dissertations_. Suffice it here to say that the apparent inconsistency may be explained by any of several a.s.sumptions. Thus, first, and very probably, the Pa.s.sover referred to by John, for the eating of which the priests were desirous of keeping themselves free from Levitical defilement, may not have been the supper at which the paschal lamb was eaten, but the supplementary meal, the Chagigah. This later meal, the flesh part of which was designated as a sacrifice, had come to be regarded with veneration equal to that attaching to the paschal supper.

Secondly; it is held by many authorities on Jewish antiquities that before, at, and after the time of Christ, two nights were devoted yearly to the paschal observance, during either of which the lamb might be eaten, and that this extension of time had been made in consideration of the increased population, which necessitated the ceremonial slaughtering of more lambs than could be slain on a single day; and in this connection it is interesting to note that Josephus (Wars, vi, ch. 9:3) records the number of lambs slain at a single Pa.s.sover as 256,500. In the same paragraph, Josephus states that the lambs had to be slain between the ninth and the eleventh hour (3 to 5 p.m.). According to this explanation, Jesus and the Twelve may have partaken of the pa.s.sover meal on the first of the two evenings, and the Jews who next day feared defilement may have deferred their observance until the second. Thirdly; the Lord's last paschal supper may have been eaten earlier than the time of general observance, He knowing that night to be His last in mortality. Supporters of this view explain the message to the man who provided the chamber for the last supper, "My time is at hand" (Matt.

26:18) as indicating a special urgency for the pa.s.sover observance by Christ and the apostles, before the regularly appointed day. Some authorities a.s.sert that an error of one day had crept into the Jewish reckoning of time, and that Jesus ate the pa.s.sover on the true date, while the Jews were a day behind. If "the preparation of the pa.s.sover"

(John 19:14) on Friday, the day of Christ's crucifixion, means the slaughtering of the paschal lambs, our Lord, the real sacrifice of which all earlier altar victims had been but prototypes, died on the cross while the pa.s.sover lambs were being slain at the temple.

2. Did Judas Iscariot Partake of the Sacrament of the Lord's Supper?--This question cannot be definitely answered from the brief accounts we have of the proceedings at the last supper. At best, only inference, not conclusion, is possible. According to the records made by Matthew and Mark, the Lord's announcement that there was a traitor among the Twelve was made early in the course of the meal; and the inst.i.tution of the Sacrament occurred later. Luke records the prediction of treachery as following the administering of the sacramental bread and wine. All the synoptists agree that the Sacrament of the Lord's Supper was administered before the sitting at the ordinary meal had broken up; though the Sacrament was plainly made a separate and distinct feature.

John (13:2-5) states that the washing of feet occurred when supper was ended, and gives us good reason for inferring that Judas was washed with the rest (verses 10, 11), and that he later (verses 26-30) went out into the night for the purpose of betraying Jesus. The giving of a "sop" to Judas (verses 26, 27) even though supper was practically over, is not inconsistent with John's statement that the supper proper was ended before the washing of feet was performed; the act does not appear to have been so unusual as to cause surprize. To many it has appeared plausible, that because of his utter baseness Judas would not be permitted to partic.i.p.ate with the other apostles in the holy ordinance of the Sacrament; others infer that he was allowed to partake, as a possible means of moving him to abandon his evil purpose even at that late hour, or of filling his cup of iniquity to overflowing. The writer's personal opinion is based on the last conception.

3. Washing of Feet.--The ordinance of the washing of feet was reestablished through revelation December 27, 1832. It was made a feature of admission to the school of the prophets, and detailed instructions relating to its administration were given (see Doc. and Cov. 88:140, 141). Further direction as to the ordinances involving washing were revealed January 19, 1841 (see Doc. and Cov. 124:37-39).

4. Discontinuity of the Lord's Last Discourse to the Apostles.--It is certain that part of the discourse following the last supper was delivered in the upper room where Christ and the Twelve had eaten; it is possible that the latter portion was spoken and the prayer offered (John 15, 16, 17) outdoors as Jesus and the Eleven wended their way toward the Mount of Olives. The 14th chapter of John ends with "Arise, let us go hence"; the next chapter opens with another section of the discourse.

From Matt 26:30-35, and Mark 14:26-31 we may infer that the prediction of Peter's denial of his Lord was made as the little company walked from the city to the mount. On the other hand, John (18:1) states that "When Jesus had spoken these words", namely, the whole discourse, and the concluding prayer, "he went forth with his disciples over the brook Cedron." Not one of our Lord's sublime utterances on that night of solemn converse with His own, and of communion between Himself and the Father, is affected by the circ.u.mstance of place.

5. Gethsemane.--The name means "oil-press" and probably has reference to a mill maintained at the place for the extraction of oil from the olives there cultivated. John refers to the spot as a garden, from which designation we may regard it as an enclosed s.p.a.ce of private ownership.

That it was a place frequented by Jesus when He sought retirement for prayer, or opportunity for confidential converse with the disciples, is indicated by the same writer (John 18:1, 2).

6. The b.l.o.o.d.y Sweat.--Luke, the only Gospel-writer who mentions sweat and blood in connection with our Lord's agony in Gethsemane, states that "his sweat was as it were great drops of blood falling down to the ground" (22:44). Many critical expositors deny that there was an actual extrusion of blood, on the grounds that the evangelist does not positively affirm it, and that the three apostles, who were the only human witnesses, could not have distinguished blood from sweat falling in drops, as they watched from a distance in the night, even if the moon, which at the pa.s.sover season was full, had been un.o.bscured. Modern scripture removes all doubt. See Doc. and Cov. 19:16-19 quoted in the text (page 613), also 18:11. See further a specific prediction of the b.l.o.o.d.y sweat, B. of M., Mosiah 3:7.

7. "Suffer Ye thus Far."--Many understand these words, uttered by Jesus as He raised His hand to heal the wounded Malchus, to have been addressed to the disciples, forbidding their further interference.

Trench (_Miracles_, 355) considers the meaning to be as follows: 'Hold now; thus far ye have gone in resistance, but let it be no further; no more of this.' The disputed interpretation is of little importance as to the bearing of the incident on the events that followed.

8. The Cup as a Symbol.--Our Lord's frequent mention of His foreseen sufferings as the cup of which the Father would have Him drink (Matt.

26:39, 42; Mark 14:36; Luke 22:42; John 18:11; compare Matt. 20:22; Mark 10:38; 1 Cor. 10:21) is in line with Old Testament usage of the term "cup" as a symbolic expression for a bitter or poisonous potion typifying experiences of suffering. See Psa. 11:6; 75:8; Isa. 51:17, 22; Jer. 25:15, 17; 49:12. In contrast, the opposite meaning is attached to the use of the term in some pa.s.sages, e.g. Psa. 16:5; 23:5; 116:13; Jer.

16:7.

FOOTNOTES:

[1179] Matt. 26:3-5; see also Mark 14:1; Luke 22:1, 2.

[1180] Revised version of Matt. 26:5 reads: "Not during the feast, lest there be a tumult among the people."

[1181] John 7:30, 44, 45-53; 11:47-57.

[1182] Matt. 26:14-16; Mark 14:10, 11; Luke 22:3-6.

[1183] Matt. 26:15. The revised version reads: "And they weighed unto him thirty pieces of silver." Compare Zech. 11:12.

[1184] Exo. 21:32; Zech. 11:12, 13.

[1185] Matt. 27:3-10.

[1186] Matt. 26:17.

[1187] Note 1, end of chapter.

[1188] Matt. 26:17-19; Mark 14:12-16; Luke 22:7-13.

[1189] It should be remembered that the Jews counted their days as beginning at sunset, not, as with us, at midnight.

[1190] Note 2, end of chapter.

[1191] Luke 22:24-30.

[1192] Luke 14:7-11; see page 449 herein.

[1193] Luke 22:28; see page 133 herein.

[1194] John 13:1-20.

[1195] Note 3, end of chapter.

[1196] The Lord's expression "neither he that is sent greater than he that sent him" (John 13:16) is more correctly rendered "neither the apostle than he that sent him" (revised version, margin); see pages 228, 229 herein.

[1197] Matt. 26:26-29; Mark 14:22-25; Luke 22:19, 20.

[1198] In the revised version we read "covenant" instead of "testament"

in Matt. 26:28, and in parallel pa.s.sages.

[1199] 1 Cor. 11:23-34.

[1200] B. of M., 3 Nephi 18:6-11; Doc. and Cov. 20:75; see also the "Articles of Faith," ix.

[1201] See "The Great Apostasy" 8:15-19.

[1202] John 13:18-30.