Matthew 27:15-23 “Let Him be Crucified!”

“Why, what evil has He done?” Pilate to the crowd concerning Jesus, Matthew 27:23

Things fall apart; the centre cannot hold; mere anarchy is loosed upon the world, the blood-dimmed tide is loosed, and everywhere the ceremony of innocence is drowned; the best lack all conviction, while the worst are full of passionate intensity. (Irish poet W. B. Yeats, 1865-1939, The Second Coming)

…the God of our fathers glorified His servant Jesus, whom you delivered over and denied in the presence of Pilate, when he had decided to release Him.  But you denied the Holy and Righteous One, and asked for a murderer to be granted to you.  (Peter to the crowd at the temple, Acts 3:13b-14)

Pilate, who is convinced Jesus is innocent (see John 18:38), is appealing to the crowd to have them choose Jesus as the one prisoner to be released  according to a custom practiced at the Passover feast during this time in Israel’s history (see v. 15).  But instead of choosing Jesus, the chief priests and the elders persuaded the crowd to ask for Barabbas (v. 20).   

When Jesus entered Jerusalem, the crowd yelled, “Hosanna to the Son of David!  Blessed is he who comes in the name of the Lord!  Hosanna in the highest!” (21:9).   Now less than a week later, they want Pilate to destroy Jesus (v. 20). Scripture is silent as to why the crowd so quickly turned on Jesus.   But perhaps Scripture does offer some clues.   

Maybe the crowds who welcomed Him when He entered Jerusalem were pilgrims from Galilee while the whole city of Jerusalem, witnessing this event, was stirred up saying, “Who is this?”(21:10). Here in the early morning (see John 18:28) it was the locals who were up starting their day, not the weary pilgrims, demanding Christ be crucified.  Maybe when the Council condemned Him (26:66) and humiliated Him (26:67-68), the crowd realized that this was not the political messiah who would overthrow Rome and free Israel.   Their hopes were dashed and before them was just another pretender to the throne of David.    

 

Whatever the reason, the crowd wanted Jesus crucified.  The governor, both confused and amazed, again said to them, “Which of the two do you want me to release for you?”  And they said, “Barabbas.”  Pilate said to them, “Then what shall I do with Jesus who is called Christ?”  They all said, “Let Him be crucified!”  Pilate, still unsure about their choice, retorted, “Why, what evil has He done?”   But they shouted all the more, “Let Him be crucified!”  (v. 21-23).  

 

The lost sheep of the house of Israel, the very ones to whom Jesus was sent (see 15:24) have considered Him “cut off from the land of the living,” (Isaiah 53:8).  Like us all, the sheep of Israel have now “gone astray; each has turned to his own way,” (Isaiah 53:6).     Satan believed he has successfully condemned to death the “beloved Son” of God in whom the Lord is “well-pleased,” (see 3:17 and 17:5). 

 “Yet it was the will of the LORD to crush Him,” (Isaiah 53:10).   Satan and his minions are not in control but are mere pawns in the hands of God.  They are being used to bring about a supreme triumph and an eternal glory for His beloved Son.    God’s plan of redemption and restoration is unfolding just as He desires and in His timing.  

We are broken people living in a broken world.   A gunman executes a classroom of children; tsunamis and earthquakes kill hundreds of thousands.  Pain is the human experience.  And eventually death captures us all.  Yet soon “He will wipe away every tear from [our] eyes, and death shall be no more, neither shall there be mourning nor crying nor pain anymore, for the former things have passed away,”  (Revelation 21:4).  He will make all things new.  This is the glorious hope of our faith.     Lets us remember that for now the path to that renewal must go through Pilate’s courtyard.    



On the facade of the Sagrada Familia (Holy Family) Church in Barcelona, Spain is this depiction of Pilate (on the right) confused and amazed.

Matthew 27:15-19: Peer Pressure and Pilate

“Who do you want me to release for you?” Pilate to the crowd, Matthew 27:17

“I'm putting tinfoil up on the windows, lying down in the dark to dream.  I don't want to see their faces; I don't want to hear them scream.” (Warren Zevon, “Splendid Isolation”)

“When a million people believe in a foolish thing, it is still a foolish thing.”  (Anatole France, 1844-1924, French Author)

There is a break in the timeline between Matthew 27:14 and 15.  In between these two verses, Jesus appeared before Herod, who, after mocking Jesus, sent Him back to Pilate, finding nothing in Him deserving death (see Luke23:6-16).    

Now is the time of the Passover feast in Jerusalem and Jerusalem was overflowing with Jewish pilgrims wanting to observe the Passover.   It was also a time when nationalistic fervor ran high and riots against the occupying Roman government were always a possibility.  As governor, one of Pilate’s chief responsibilities was to keep the peace.  One way the governor was accustomed to accomplishing this was to release for the crowd any one prisoner whom they wanted (v. 15).  Perhaps, thought Pilate, this was a way to release this Jesus in whom he found no guilt.

And they had then a notorious prisoner called Barabbas (v. 16), “who had committed murder in the insurrection,” (Mark 15:17).    So when the crowd had gathered, Pilate said to them, “Whom do you want me to release for you: Barabbas, or Jesus who is called Christ?” (v. 17).    Some older manuscripts of Matthew have the name “Jesus” in front of “Barabbas” in verses 16 and 17.  So literally Pilate was asking, “Whom shall I release: Jesus Barabbas or Jesus Christ?”

For Pilate knew that it was out of envy that they had delivered Him up (v. 18).   It was envy that had “the chief priests and elders of the people gathered…together in order to arrest Jesus by stealth and kill Him,” (26:3-4).  It was envy that made the chief priests and the Pharisees seek to arrest Him but could not because of the crowds (see 21:46).   It was envy that demanded from Jesus a sign (see 16:1).  They were jealous of Jesus and His popularity; Jesus was a threat to their power and comfort.  Not even God Himself can find space between man and his worship of self.

 Besides, while Pilate was sitting on the judgment seat, his wife sent word to him, “Have nothing to do with that righteous man, for I have suffered much because of him today in a dream,” (v. 19).  The NIV translation refers to Jesus in this verse as that “innocent man.”   Church father Origen, in his 2^nd century document Homilies on Matthew, suggests that Pilate’s wife became a Christian.   Some say she is the “Claudia” of 2 Timothy 4:21.  Some churches (i.e., Eastern Orthodox Church and the Ethiopian Orthodox Church) go as far as naming her a saint. 

Pilate now finds himself between a Rock and a hard crowd.   Pilate must choose.  He knows Jesus is innocent.  But if the crowd riots, Pilate fears Caesar’s response since it will show he is unable to control Jerusalem.    The crowd knows this and manipulates Pilate by proclaiming, “If you release this man, you are not Caesar’s friend,” (John 19:12). Reluctantly, Pilate makes his choice.  “Wishing to satisfy the crowd,” (Mark 15:15) Pilate delivered Jesus to be crucified.

Like most of us men, Pilate should have listened to his wife.   More importantly, Pilate should have listened and believed Jesus’ own testimony (see John 18:36-37).    But other peoples’ opinions were more important to Pilate than Jesus.   We all have known people like this.  We may even be like this.  The seed of the gospel may spring up but “the cares of the world…and the desire for other things enter in and choke the word and it proves unfaithful “(Mark 4:19).  

What seed are you?   Do you want to please men or be a servant of Christ?  (see Galatians 1:10).  May we learn from Pilate: one cannot simultaneously serve two masters; for he will love one and will crucify the other.    

Matthew 27:11-14: The Truth Gives No Answer

“You have said so.” (Jesus’ reply when Pilate asked Him, “Are you the King of the Jews?” in Matthew 27:11)

Hungarian artist Mihály Munkácsy’s "Christ Before Pilate," 1882

“Behold my servant, whom I uphold, my chosen, in whom My soul delights; I have put My Spirit upon Him; He will bring forth justice to the nations.  He will not cry aloud or lift up His voice, or make it heard in the street.” (Isaiah 42:1-2)

One day I'm sure you’ll break your silence and speak just to me. But I feel like time's running out.  My heart is, my heart is filling with doubt…others seem to have your ear but never will I.  Have I displeased you somehow?  Can't help, can't help feeling left out.  (Todd Rungren, God Said)

The scene shifts again and continues where Matthew left off after verse 2.  Having been bound, led away and delivered, now Jesus stood before the governor (v. 11).  It was probably in the pre-dawn hours (see John 18:28).  We learn from Luke’s account that “the whole company” of chief priests and elders “brought Jesus before Pilate,” (Luke 23:1).

They had already determined that Jesus was worthy of death (26:65-66) but by law they could not execute Jesus, only the occupying Roman government could (see John 18:31).  And secular Rome would not execute a man for the charge of blasphemy.  So the chief priests and elders had to persuade Pilate that Jesus was a threat to Roman rule. 

 “And they began to accuse him, saying, ‘We found this man misleading our nation and forbidding us to give tribute to Caesar, and saying that He Himself is Christ, a king,’” (Luke 23:2). In fact, the exact opposite had happened.  In spite of their efforts to trap Him earlier in the week, Jesus had said, “render to Caesar the things that are Caesar’s,” (22:21).   And when the crowd wanted to make Jesus their king, he declined and withdrew (see John 6:15).  Exactly like earlier before Caiaphas, in order to have Jesus accused of a capital offense, the chief priests and elders broke the Law of Moses and bore false witness (see Exodus 20:16).   It is no wonder He gave no answer (v. 12) to these totally bogus accusations.

Then Pilate the governor turned to Jesus and asked him, “Are you the King of the Jews?” Jesus, finally being confronted with a true accusation, broke His silence and said, “You have said so,” (v. 11).  (These same words Jesus said in 26:64 to Caiaphas and in 26:25 to Judas.) Then Pilate said to him, “Do you not hear how many things they testify against you?” (v. 13).  Pilate was used to others desperately countering the charges against them or begging for mercy or even for their lives.    But when Jesus gave him no answer, not even to a single charge, Pilate was greatly amazed (v. 14).

Now John picks up the narrative chronologically.   Pilate then pulls Christ aside for a private conversation (John 18:33).   It was a one-way conversation; all the significant talk comes from Jesus.  Pilate hears quite an advanced Christology from Jesus in John 18:36-37.  He speaks of Himself as the warrior Messiah and King (see Psalm 110) and the conquering heavenly Messiah of Revelation 19.  Jesus also speaks of Himself as the Incarnate Truth of John 1:14 and John 14:6. 

Pilate has no categories for these kinds of claims; his pagan mind cannot grasp what Jesus has said.  The one charged with deciding truth in this matter is confused and not even sure if truth exists.  Pilate turns to the Truth and ironically asks, “What is truth?” (John 18:38).  Pilate, in his spiritual blindness, does not wait for the answer. 

Luke tells us what happened next.  When Pilate heard Jesus was from Galilee and therefore part of Herod’s jurisdiction, Pilate sent Jesus over to Herod who happened to then be in Jerusalem (see Luke 23:7-11).  Herod was very glad to see Jesus because “he was hoping to see some sign done by Him,” (Luke 23:8). Once again, a whole gaggle of chief priests and scribes followed and were vehemently accusing Jesus.  Herod questioned Jesus at some length but Jesus “made no answer,” (Luke 23:9).  Then Herod and his soldiers mockingly put a fine robe on Jesus and sent Him back to Pilate.   

We worship not a criminal, not a mere man, not a mere prophet.   But we worship the Way the Truth and the Life.   He need not answer to hard-hearts and lies.   His miracles, His claims, His resurrection and soon His return, all prove He is who He claims to be.     God’s plan is unfolding in His timing.  Wait.  Let not your heart be troubled.   Believe on Him.   

Matthew 27:5-10; The Deadly Fruit of Idolatry

Throwing down the pieces of silver into the temple…[Judas] went and hanged himself. (Matthew 27:5)

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” (Matthew 6:24)

“And I know the moment's near and there's nothing you can do.  Look through a faithless eye; are you afraid to die?  It scares …me; and the end is all I can see.” (Muse, “Thoughts of a Dying Atheist”)

A Christ-less disciple seeks a Christ-less repentance from Christ-less men in a Christ-less religion.   It is a tragedy but it is not a surprise that after throwing down the pieces of silver into the temple, Judas departed and he went out and hanged himself (v. 5).    Judas was probably unsuccessful in his attempt to hang himself and either jumped to his death or he fell into a ravine after the rope broke, according to Acts 1:18.  

The chief priests during the trials of Jesus vacillated back and forth between obeying the Law and breaking it, whichever best served their evil schemes.   Here, taking the pieces of silver, suddenly they postured as righteous men and said, “It is not lawful to put them into the treasury, since it is blood money,”(v. 6).   They had no such qualms when they used treasury money to arrest Jesus (see 26:15) and to silence the guards who witnessed the resurrection (see 28:12).

So they took counsel and bought with them the potter's field as a burial place for strangers. Therefore that field has been called the Field of Blood to this day, (vv. 7-8).  The Ryrie Study Bible says the potter’s field is “where potters dug clay for making pottery vessels.  It may have been full of holes so as to make it easy to bury people there….” 

Matthew continues: Then was fulfilled what had been spoken by the prophet Jeremiah, saying, “And they took the thirty pieces of silver, the price of him on whom a price had been set by some of the sons of Israel, and they gave them for the potter's field, as the Lord directed me,” (vv. 9-10).

Scholars have noted that Matthew attributes this quote to Jeremiah but it is actually a quote from Zechariah 11:13: “Then the Lord said to me, ‘Throw it to the potter’— the lordly price at which I was priced by them. So I took the thirty pieces of silver and threw them into the house of the Lord, to the potter.”  Matthew also reaches into Jeremiah 19:1-3 and borrows for his quote but clearly Zechariah is the primary source.   What do we do with this difficulty?

Gleason Archer, in the book Inerrancy (p. 63, edited by Norm Geisler) offers this explanation: “In such cases, where more than one Old Testament author is quoted, the general practice of New Testament writers was to refer only to the one who was more famous.”   Archer also cites Mark 1:2-3 where this same pattern can be found.  Both Malachi 1:3 and Isaiah 40:3 are quoted there but Isaiah, the more well-known of the two, is the source mentioned. 

Many scholars believe that Judas’ motive for betraying Jesus was his love of money.  He was stealing money from the disciples and complained the loudest when Mary poured costly perfume on the Lord (see John 12:3-6).   Judas was forced to choose between two masters.  He chose the love of money over the love of Christ.  Judas’ life negatively illustrates Romans 8:6: “To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.”   Satan exploited the Christ-less Judas.   He tried also to exploit Peter but he ran into a Rock.  Satan demanded to sift Peter “like wheat” (Luke 22:31). And Peter did fall.  But his fall was not permanent; he turned again and strengthened his brothers.

Rembrandt's painting of Judas returning the thirty pieces of silver. 

Much of our spiritual journey as believers is about confronting the idols in our lives.  An idol, simply put, is anything that rivals our love for God.  My most stubborn idols can be the love of family, the pursuit of leisure, and the protection of my fragile ego.  Maybe these idols seem innocuous compared to the love of money.  But all idols can be deadly and allow Satan a foothold if they flourish unchecked.  What are the idols in your life?  Like Josiah did with the idols of Asherim and Baal in 2 Chronicles 34:3-4 may we tear down our idols and guard diligently the treasure we have in Jesus.

Matthew 27:1-4; Christ-less Sorrow

“What is that to us?  See to it yourself.”  The chief priests to Judas upon his confession (Matthew 27:4)

 “The light bulb in the basement burns out and I try to change it as quickly as possible because I’m afraid to be alone there in the dark. But each new light bulb I screw in burns out, and I'm struck perpetually running to change it to keep the room from going dark forever.”  (Marilyn Manson, The Long Hard Road Out of Hell, on a recurring dream he has.)

Friday morning dawns and chapter 27 opens in the same way that chapter 26 began:  All the chief priests and the elders of the people took counsel against Jesus to put him to death (v. 1).   But things have happened much faster than they have planned.   Not knowing that God’s perfect timing is being thrust upon them, an overwhelming majority among the chief priests and elders must have giggled with delight at how quickly the Rebel had fallen into their hands.   From Caiaphas, they bound Him and led Him away and delivered Him over to Pilate the governor (v. 2).   

At this point, Matthew’s gospel is moving very rapidly, bouncing back and forth between subplots like a Hollywood Blockbuster.   Matthew now moves to his third setting in four verses and focuses on Judas the betrayer.    When “the son of perdition” (John 17:12, NASB) saw that Jesus was condemned, he changed his mind and brought back the thirty pieces of silver to the chief priests and elders, saying, “I have sinned by betraying innocent blood,” (vv. 3-4a).

Now, this all sounds pretty good for Judas:  He acknowledges his sin and returns the thirty pieces of silver.    We see both confession and repentance.  Judas should be forgiven, right?   But wait…Jesus call Judas a devil (see John 6:70).  And both Luke and John speak of Satan entering into Judas before the act of betrayal (see Luke 22:3 and John 13:27).  Why was Judas under the influence of Satan when he did everything right regarding confession and repentance?  Here’s why: Judas engaged in good, solid religious activities without Christ.   Judas did two things that revealed his Christ-less heart.     

First, when Judas confessed and repented, he did not return to Christ, as Peter did (see Luke 22:32).   Colin Smith, in his message on this passage, “Never Give Up Hope,” made the point that Judas was sorry but not repentant.    Paul makes a distinction in 2 Corinthians 7:10 between godly grief and worldly grief: Godly grief leads to salvation, worldly grief to death.    Judas, in his Christ-less religious works, entered into the darkness alone and forever.  

The second evidence of Judas’ Christ-less heart was that he went to godless men for spiritual help.  The chief priests had authority regarding the things of God.  They sat “on Moses’ seat,” (23:2). They wore robes and led ceremonies and had all the right access.  But they were “whitewashed tombs” (23:27), beautiful on the outside but dead on the inside.  These chief priests hated Christ and were seeking His death.    This is who Judas went to for spiritual healing and guidance.   No wonder these godless dogs turned on Judas and snarled, “What is that to us?   See to it yourself,” (v. 4).  

Judas, in his Christ-less sorrow, found only rejection from Christ-less men in Christ-less religion.  The Christ-less chief priests and elders offered to Judas no hope, no comfort, no healing, and no redemption.    “And if the blind lead the blind,” Jesus said in Matthew 15:14, “both will fall into a pit.”  And that is exactly what happened. 

In some parts of Eastern Europe where I live, one can easily find Christian icons, ceremonies, priests and ministers.   But when a true Christ-follower comes along, often there is hostility.   I spoke with one missionary who had gone to a city in Montenegro, in Southeastern Europe.    There he publically showed the Jesus film.   He was quickly run out of town and had his life threatened.   By the drug dealers?  By the Muslims?  No.  By the leaders of the local “Christian” church.    

Is Christ at home in your heart?  Or have you locked Him out like Judas did?  If so, open the door and let Him in (see Revelation 3:20) and “you will find rest for your souls” (11:29).  To whom do you go with your pains, your hurts, your failures, your sins?   Do you go to those who speak Christ to you and point you to the cross?  Do you hear of forgiveness, redemption and healing?  Or do you hear only criticism, or at the other extreme, self-worship?  Keeping the darkness away in your own power is futile.  Only the Light of the World can chase away the darkness forever.  Draw near to Him!

Matthew 26:69-75: Before the Rooster Crows

“Before the rooster crows you will deny Me three times,” Jesus to Peter in Matthew 26: 75

“All my favorite people are broken; believe me, my heart should know...All my friends are part saint and part sinner.”  (Karin Bergquist of the band Over the Rhine from their song, “All My Favorite People”)

Matthew now returns to Peter where he left him in verse 58, sitting outside in the courtyard (v. 69).  While Jesus stands strong in His trial against false accusations, Peter is about to have a trial where the accusations against him are true.

A servant girl came up to him (Peter) and said, “You also were with Jesus the Galilean.”  But he denied it before them all, saying, “I do not know what you mean,” (vv. 69-70).  The MacArthur New Testament Commentary, Matthew 24-28 points out, “…the citizens of Jerusalem…felt themselves superior to their less sophisticated neighbors to the north.   To refer to someone as a Galilean was to suggest he was backward and unprogressive.” 

Peter now moves location, maybe to stay anonymous or maybe to move closer to where Jesus is so he can learn what is happening.   Regardless, Peter went out to the entrance and another servant girl saw him.   Instead of speaking to Peter directly, she said to the bystanders, “This man was with Jesus of Nazareth,” (v. 71).  John adds that then another bystanders, hearing the servant girl, confronts Peter, “You also are not one of his disciples, are you?” (John 18:25).

Peter again denied knowing Christ but this time with an oath: “I do not know the man.”  After a little while the bystanders came up and said to Peter, “Certainly you too are one of them, for your accent betrays you.”  Again John adds that Peter was also confronted by “a relative of the man whose ear Peter had cut off” (John 18:26).  These were more like conversations than quick exchanges and John emphasized different parts of the conversation than Matthew.

Then he began to invoke a curse on himself and to swear, “I do not know the man,” (vv. 72-74). With each new denial, Peter intensifies his response.  In the third denial Peter curses and swears, saying the equivalency of, “May God strike me dead if I am lying.” Blomberg notes in his commentary that, “graciously God forbears” (p. 405) and does not strike Peter dead.   And immediately the rooster crowed (v. 74).  The very next moment, “the Lord turned and looked at Peter” (Luke 22:61). Imagine that look!   And Peter remembered the saying of Jesus in the garden of Gethsemane, “Before the rooster crows, you will deny me three times.”  And he went out and wept bitterly (v. 75).  

Fortunately this is not the end of the story.  Along the shores of Galilee after His resurrection our Lord restored Peter (John 21:15-17). Peter, who denied Jesus to a lowly servant girl, went on to preach Jesus as “Lord and Christ” (Acts 2:36) to the very ones who crucified Him.    There are two reasons why Jesus restored Peter.  First, the cross of Jesus Christ is sufficient to forgive.  No sin, no matter how hideous or untimely, is beyond the reach of Christ’s forgiveness. 

God even forgave Manasseh who sacrificed his sons to a false god (see 2 Chronicles 33:6). God humbled and restored him and Manasseh “knew that the LORD was God” (2 Chronicles 33:13).  The cross is so thorough, so complete, that even men in the Old Testament believed on God and it was counted as righteousness (see Romans 4:22-24).  

Several years ago I shared the gospel with a young man in Albania.  “God cannot love me,” he said.  He explained that as part of a street gang he did horrible things of which he could not speak.  I told him that nothing anyone could do was beyond God’s forgiveness.   He nervously lit a cigarette and contemplated what I said, never having heard this before.    Although I never knew if he repented, I do know he heard the gospel of the grace of God on that day. 

The second reason Jesus restored Peter is that Peter’s heart belonged to the Lord.   Jesus knew this and said to Peter the night before his denials, “after you have turned again [i.e., repented], strengthen your brothers,” (Luke 22:32).  Does your heart belong to the Lord?   If so, confess, grieve and receive. The cross is sufficient to save.  We “all have sinned” (Romans 3:23) and we all need a Savior. And God does not use perfect people; He uses broken people.  Go ask Peter.    

Matthew 26:63-68: The Son of Man on Trial

“…you will see the Son of Man seated at the right hand of Power...”  Jesus in Matthew 26:64

“By officially endorsing Jesus as the Son of God, Constantine turned Jesus into a deity who existed beyond the scope of the human world, an entity whose power was unchallengeable.” (Dan Brown, The Da Vinci Code, p. 233; Brown pushes for the idea that Christ’s divinity did not exist before the Council of Nicea in 325 AD)

“…the Father is God and the Son is God; for He who is born of God is God.” (church father Irenaeus, AD 177, quoted by Josh McDowell in More Than a Carpenter, p. 38, chapter 3.)

Jesus is on trial before Caiaphas the high priest.  False witnesses are paraded out in hopes something is found by which they could condemn Jesus (see v. 60).   But not even these false witnesses could keep their stories straight (see Mark 14:59).   And Jesus remained silent (v. 63).  Finally the high priest, frustrated by the inept false witnesses and Jesus’ silence,  said to Jesus point blank, “I adjure you by the living God, tell us if you are the Christ, the Son of God,” (v. 63).      

Caiaphas’ words may sound familiar.  Peter answered Jesus’ question in 16:15 with almost the identical terminology.  When Jesus asked, “Who do you say I am?”  Peter replied, “You are the Christ, the Son of the living God,” (16:16).   

Jesus first responds with “You have said so,” (v. 64), the same phrase He said to Judas (v. 25).   At this point, “Jesus declares that he is not only the human Messiah anticipated by the Jews but also the divine Son of Man,” (ESV Study Bible).  He is the Messiah, alright.  But He is much more than a mere political Messiah.  Tremble, Caiaphas.  For the Man on trial before you is God Himself who will judge the world, including you.   “But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven,”  (v. 64). 

In His answer to Caiaphas, Jesus quotes from Psalm 110:1 (“seated at the right hand of Power”).   He also quotes from Daniel 7:13, identifying Himself as the Son of Man “coming on the clouds of heaven” to whom is given everlasting dominion, glory and a kingdom.   Here we have evidence of the Divine from Jesus’ own mouth.    

 As high priest, Caiaphas knew these passages.   He tore his robes and said, “He has uttered blasphemy.  What further witnesses do we need?  You have heard his blasphemy,” (v. 65).  The false witnesses can be returned to their stables; Caiaphas got what he wanted.   He turned to the Council (v. 59), “What is your judgment?”  They answered without sober contemplation, “He deserves death,” (v. 66; see Leviticus 24:16).   At this point, the Council obeyed the Law, not from conscious but from convenience.  The Council’s mission as stated 26:4 has been accomplished. 

The Council is not after truth but after protecting their power structure and egos.  This Man who has tormented them the past several years has now fallen into their hands.   And with jeers they celebrate.   They spit in his face and struck Him.  And some slapped Him, saying, “Prophesy to us, you Christ!  Who is it that struck You?” (vv. 67-68).

On the great Day of Judgment, the members of this Council will be resurrected and will stand before the throne of the Son of Man.   The books will be opened.   The events of that night will be read aloud.  Christ will reveal who it was who struck Him.  And unless there was godly repentance that Scripture does not record, then these chief priests, scribes and elders will be thrown into the lake of fire for their names will not be in the book of life.  (see Revelation 20:11-15).

We worship not a mere political Messiah who is only concerned with the kingdoms of this world.   But we worship the very God of very God, Christ incarnate, who so loved us that He willingly laid down His life for us.   Rejoice in Him!

Matthew 26:57-63: Silent Before His Shearers

But Jesus remained silent.  Matthew 26:63

Amazingly, these religious Jews who meditated, prayed, memorized Scripture, fasted and preached righteousness were able to block out statements in Scripture such as Proverbs 6:16-19, which emphasizes that God hates “a lying tongue,” a “heart that devises wicked plans,” and a “false witness who utters lies.” (Moody Gospel Commentary, p. 514)

 “Hold on, I have to think about this. [Long pause.] If there is a God, all evidence shows that He hates me.” (Response given by cartoonist Matt Groening in a September 6, 2000 interview titled "Is There A God?" posted at www.avclub.com)

Jesus has been arrested; “all the disciples left Him and fled,” (v. 56).  Then those who had seized Jesus led him (v. 57) first “to Annas, for he was the father-in-law of Caiaphas, who was high priest that year,” (John 18:12).   This was, as Blomberg’s commentary phrases it, a “courtesy call to the ex-high priest Annas.”  After he abuses Jesus, “Annas then sent him bound” (John 18:24) to Caiaphas the high priest, where the scribes and the elders had gathered (v. 57). 

And Peter was following him at a distance, as far as the courtyard of the high priest, and going inside with help from John (see John 18:16), he sat with the guards to see the end (v. 58). 

Now the chief priests and the whole Council were seeking false testimony against Jesus that they might put Him to death but they found none, though many false witnesses came forward.  At last two came forward (vv. 59-60).  The hypocrisy and illegality of this trial is atrocious.   On one hand, the Council wanted false witnesses even though this goes against the Ten Commandments (see Exodus 20:16). On the other, they knew they needed at least two witnesses (see Deuteronomy 17:6).  And Mark adds that even the two witnesses could not agree on their testimony (see Mark 14:59). 

The two who came forward said, “This man said, ‘I am able to destroy the temple of God, and to rebuild it in three days,’” (v. 61).   It is John who records Jesus saying these words (John 2:19).  John also adds that Jesus was not speaking of the literal temple but of His own body (John 2:21).   Still it was presented as evidence against Jesus to Caiaphas.    

Maybe Caiaphas knew that the testimony of the witnesses was not trustworthy.  Maybe Caiaphas extended a chance to Jesus to defend Himself.  Regardless, the high priest stood up and said, “Have you no answer to make?   What is it that these men testify against you?” (v. 62) But Jesus remained silent.  (v. 63)

Silence...Our Lord responds to the charges against Him with silence.

Isaiah speaks of the Messiah like this:  “He was oppressed, and he was afflicted, yet he opened not his mouth;  like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth,” (Isaiah 53:7).  Peter reminds us that, “When he was reviled, he did not revile in return; when He suffered, He did not threaten, but continued entrusting Himself to Him who judges justly,” (1 Peter 2:23).  

In our world where no one thinks twice about lashing out against one’s critics, Jesus’ silence is truly counter-cultural and counter-intuitive. But we are not dealing with just any man.  Jesus Himself, on trial here before mere humans, will come again to judge.  He will gather the nations before Him and separate the sheep from the goats, the wheat from the weeds. For now though He is silent, entrusting Himself to “Him who judges justly” and He is waiting for Judgment Day. 

Can you live with the injustices of life?   Can you not defend yourself against gossip, even trumped up charges, knowing that someday all will be uncovered and revealed?     Are you “looking out for number one” or have you entrusted yourself “to Him who judges justly”?  Maybe you are guilty of a wrong and you need to now go and make it right, ask for forgiveness, or give back something that is not yours.   May each of us entrust ourselves “to Him who judges justly.” 

Matthew 26:51-56 Light in the Power of Darkness

“All of this has taken place that the Scriptures of the prophets might be fulfilled,” Jesus in Matthew 26:56 

“He is magnificent and pathetic.” (D.A. Carson, Expositor’s Bible Commentary, p. 547, speaking of Peter in this passage)

“The church has never made advances by physical warfare, and every time it has tried, the cause of Christ has been severely harmed.”   ( John MacArthur, New Testament Commentary, Matthew 24-28)

The most infamous act of betrayal ever has just been laid upon the cheek of Jesus.  Immediately after the kiss, when Jesus identified Himself as “I am He” to the mob, “they drew back and fell to the ground,” (John 18:6). The soldiers “armed with swords and clubs” (v. 47), quickly “laid hands on Jesus and seized Him,” (v. 50).

And behold, one of those who were with Jesus stretched out his hand and drew his sword and struck the servant of the high priest and cut off his ear, (v. 51).    We learn from John’s gospel that it was Peter who drew his sword and the name of his victim was Malchus (John 18:10).  Then Jesus said to Peter, “Put your sword back into its place. For all who take the sword will perish by the sword.” (v. 52)

Does the proverb all who take the sword, will perish by the sword rise no higher than secular pacifism among religious pluralism?  Granted, Jesus is certainly affirming here the Beatitude “blessed are the peacemakers” (5:9).  Additionally, Jesus heals the ear of Malchus (Luke 22:51), the servant of the very man who arrests Jesus.  Jesus’ act of peace and His healing power trumps the calculated cold evil of His enemy and the impulsive hot violence of His key disciple.   

But maybe Jesus is pointing to something beyond just an earthly proverb:  perhaps He is pointing to the Final Judgment when those who raise their sword against God will perish by the sword of His mouth (see Revelation 19:15).   Regardless, we know that Jesus is choosing to not usurp the will of God even if it means injustice and suffering on His part.   If self-preservation is Jesus’ highest goal, would He not appeal to His Father and would He not at once send Jesus more than twelve legions (72,000) of angels? (v. 53) 

Here Peter’s valor reaches a crescendo. After all, did he not vow to die with Jesus? (see v. 25)   Maybe Peter would have been arrested and executed with Jesus if Malchus had not jerked his head away.  But once again, Peter unwittingly aligns himself against the will of God.  For if Peter had succeeded in rescuing Jesus, “how then should the Scriptures be fulfilled, that it must be so?” (i.e., “that His death must happen?” v. 54)  If the Messiah is to be “wounded for our transgressions and crushed for our iniquities” (Isaiah 53:5), then how will this happen unless He suffers? 

At that hour, maybe as He was being led to Caiaphas, Jesus said to the crowds, “Have you come out as against a robber, with swords and clubs to capture me? Day after day I sat in the temple teaching, and you did not seize me.”  Even though earlier as He taught in the temple, the chief priests and Pharisees “were seeking to arrest Him,” they did not since “they feared the crowds because they held him to be a prophet” (21:46).    
The Lord carefully orchestrated these events leading up to His crucifixion.  “All this has taken place that the Scriptures of the prophets might be fulfilled.”  If our Lord died an old man in His sleep after a long life, then prophecies about the suffering Messiah, such as Isaiah chapter 53, Psalm 22:1, Daniel 9:26 and others, would not have been fulfilled by Jesus.

Our Lord was faithful, even in the midst of suffering and injustice, to the will of God.   In spite of their promises to stand with Him (see v. 35), all the disciples left him and fled (v. 56).  Everything about that night outside of Gethsemane was darkness.  For it was the appointed hour of the power of darkness (see Luke 22:53).  But even in the darkness the light of Christ shone: the light that proclaims Christ as Lord, heals the wounded, makes peace and obeys the will of the Father.  This is why “the darkness has not overcome” the light (John 1:5). Nor will it ever.    Draw near to Him and He will save you since He “lives to make intercession” for us (Hebrews 7:25).   What an awesome God we serve!

 

This is a photo of a tapestry that hangs in the Vatican Museum.  Lower middle one can see Jesus healing Malchus' ear.

 

Matthew 26:47-50: Judas’ Kiss

“Friend, do what you came to do.”  Jesus to Judas in Matthew 26:50 

“Tell us more about Judas, he is our kind of guy. He is the sort of man any of us would be proud to promise a daughter to for marriage.”  (Don Richardson, recalling the response of the cannibals of the Sawi tribe when he told them the gospel.  He and his family ministered among this Indonesian tribe in the 1960s.  His book Peace Child chronicles this story.)

And while He was still speaking (v. 47), seamlessly connects this passage with Jesus’ words in verse 46. Those words still hung in the air when Judas came (v. 47).  Matthew sees no need to excoriate Judas.   Merely mentioning that Judas is one of the twelve (v. 47) is enough to wear off the skin of anything positive that may still cling to Judas. 

It wasn’t one from the masses that followed Jesus who betrayed Him.  It wasn’t one of the chief priests who battled Jesus continually or one of the Roman occupiers who betrayed Him.  Jesus was betrayed by one of His closest friends. Judas had been entrusted with Jesus’ money; he had ministered alongside Jesus.  He had witnessed miracles and maybe even performed miracles.  It was Judas, one of the twelve, who betrayed Jesus.

Judas did not come alone.  With him came a great crowd with swords and clubs (v. 47).   John’s version adds, “lanterns, torches and weapons” were part of the arsenal sent out to seize Jesus.  John also says that “a band of soldiers and officers of the chief priests and the Pharisees” (John 18:3) came with the chief priests and elders of the people (v. 47).

Now the betrayer had given them a sign, saying, “The one I will kiss is the man; seize Him.” And he came up to Jesus at once and said, “Greetings, Rabbi!”  And he kissed Him (v. 49).  And here we have it…Judas’ kiss...  So atrocious, so unbelievable.  This kiss has become the primary metaphor for betrayal in many cultures world-wide. Yet God was not taken by surprise by this moment.   David had prophesied, “Even my close friend in whom I trusted, who ate my bread has lifted his heel against me,” (Psalm 41:9).  Not only was the Lord not surprised by Judas’ kiss, He had ordained it.     

Jesus said to him, “Friend, do what you came to do” (v. 50).  These are not words of panic or desperation of a man whose life has spun out of control.  These are the words of the Incarnate Son of God who rises to meet His betrayer (v. 46), who aligns His will with the Father’s will (v. 42), who comes to earth “to seek and save the lost” (Luke 19:10).   These are the words of a man whose “hour is at hand” (v. 45) so He can “give His life as a ransom for many” (20:28).

In 23:8 Jesus warms about calling anyone “rabbi.”  Was that a foreshadowing of Judas’ greeting here?  The only time Jesus is called Rabbi in Matthew’s gospel is here (v. 49) and in 26:25; both by Judas and both in the context of betrayal. 

Then they came up and laid hands on Jesus and seized Him (v. 50).   The gears are moving; the saga has started.  Prophesy is being fulfilled.   The Son of Man has now been “delivered over to the chief priests and scribes,” (20:18).

Don Richardson searched diligently for a way to reverse the praise the tribesmen had heaped upon Judas.    The moment came when Richardson witnessed how the Sawi tribe made peace with another warring tribe:  If a father wanted peace, Richardson explains, “he had to take one of his own children and give that child away as a peace child to be raised by a family in the enemy village.  And if that child remained alive and in the other village, the peace was secure.”

Richardson used this custom to explain how God showed love in that while we were at war with Him, He gave His only Son as a Peace Child.    As a result, Richardson saw many of the Sawi people put their trust in the Lamb of God.    After their conversion, the tribesmen told Don, “You didn’t tell us that Judas betrayed a peace child with that kiss.  If you had told us that, there is no way we would have claimed Judas as a hero.” (Youtube video, “Don Richardson Peace Child”)

Judas, with a kiss, lifted his heel against the Son of Man.   But soon our Lord will smash the head of the serpent (Genesis 3:15).  He will rise again from the dead!    Both the kiss and the curse will be reversed! Persevere, Christian, persevere.

Matthew 26:39-46: Your Will Be Done

“My Father, if this cannot pass unless I drink it, your will be done.”  Jesus in Matthew 26:42

God planned the death of Jesus not to disown him or dishonor him or reject him, but to glorify him as the perfect, flawless Lamb of God, who takes away the sin of the world.         (John Piper, “Did You Kill the Lord of Glory?”)

The cross is not plan B but it is plan A.   (David Platt, March 4, 2011, Johnson Ferry Baptist Church, Marietta, GA)

 Jesus is in the garden of Gethsemane.   He is with His disciples, praying to the Father in the final hour before His arrest.  Gethsemane means “oil press,” accurately, describing the pressure Jesus feels: “very sorrowful, even to death,” (v. 38). 

 Jesus says, “My Father, if it be possible, let this cup pass from Me; nevertheless, not as I will but as You will,” (v. 39).  This verse has caused some confusion.  Does this verse mean that Christ’s will was different from that of the Father’s will?  The whole testimony of Scripture should be consulted as one seeks an answer to this question.

Jesus said, “I and the Father are one,” (John 10:30), meaning one in essence, purpose and will.   Never does our Lord act against the will of His Father.  Philippians 2:8 says Christ was not coerced or manipulated but that He “humbled himself by becoming obedient to death, even death on a cross,” (emphasis added).    Additionally, our Lord said in John 10:17-18, “I lay down My life that I may take it up again.  No one takes it from Me, but I lay it down on My own accord.”

Our Lord is fully God.  Yet He was also fully human.  He was keenly aware of the agony that lay before Him: the humiliation, the flogging, the crucifixion.  Yet the greatest agony He faced would be the separation He would experience from the Father.   The perfect unity of the Triune God would be suspended as Christ assumed our sin.   It was the agony of this separation that caused Him to call out, “if possible, let this cup pass from me,” (v. 39).  

But the Old Covenant was weak and could not save.   And “what the Law could not do…God did: sending His own Son in the likeness of sinful flesh as an offering for sin” (Romans 8:3, NASB).   Our Lord knew there was no other way for man to be saved.   That is why, even though trembling in His flesh, Jesus said, “not as I will but as you will,” (v. 39). 

He came to the disciples and found them sleeping. And he said to Peter, “So, could you not watch with me one hour? Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak” (vv. 40-41).  Moody Gospel Commentary:   “Those who boasted of dying for Him could not even stay awake for Him.”   Again, for the second time, he went away and prayed, “My Father, if this cannot pass unless I drink it, your will be done,”  (v. 42).  Having been strengthened by an angel (see Luke 22:43), our Lord settled the issue even in His weak flesh.  

And again he came and found them sleeping, for their eyes were heavy. So, leaving them again, he went away and prayed for the third time, saying the same words again, (vv. 43-44).   Prayer is not about God changing His will but about us changing our will.    And as our Lord persevered in prayer through “loud cries and tears,” God “saved Him from death” (Hebrews 5:7), not by sparing Him from the cross but by raising Him from the dead.

Then he came to the disciples and said to them, “Sleep and take your rest later on. See, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. Rise, let us be going; see, my betrayer is at hand,” (vv. 45-46).   Christ was not dragged kicking and screaming from Gethsemane.    He handed Himself over willingly to His betrayer.     Friend, what trial are you facing?  Persevere and be strengthened in prayer, align Your will with His, rise to meet the trial at hand.  I know those words are easy to say yet harder to do.   But the glory on the other side of the cross awaits you.