Tag: Judas Iscariot

The Passion Narrative: Episode 3 (Judas Iscariot)

Excursus on Judas Iscariot

Special attention should be given to the traditions involving Judas Iscariot in the Passion Narrative. He features variously in the first three episodes, as has been discussed in the prior studies. The betrayal of Jesus by Judas is one of the most secure traditions in the entire Narrative, and its authenticity as a historical tradition is all but certain (on objective grounds). The reasons for this are:

    • It is preserved in multiple lines of tradition, evidenced at multiple points in the Synoptic and Johannine lines, as well as Acts 1:16-20.
    • Early Christians are unlikely to have invented the idea that Jesus was betrayed by one of his closest followers, nor would it have been readily accepted if it did not derive from a strong and reliable historical tradition.
    • Indeed, there are signs that early Christians (including the Gospel writers) were uncomfortable with the idea and felt the need to explain it (on this, see below).

To this we must note that Judas scarcely appears in the Gospels at all apart from his role as betrayer in the Passion Narrative. He is associated exclusively with the betrayal, and there are indications that the fact of his betrayal had a profound affect on early Christian tradition. Consider that in the calling of the Twelve (an early/authentic tradition, to be sure), with the associated list of names (Mk 3:13-19 par), specific information is provided for only two of the Twelve disciples—the first (Simon Peter) and the last (Judas). The reference “Yehudah Ish-Qiryah [i.e. Judas Iscariot], the (one) who gave (Jesus) over…” was a familiar formula among early Christians, some version of which is found in the Gospels practically whenever his name is mentioned.

The Passion Narrative

Within the Passion Narrative itself, Judas appears at several key points, each of which is associated with a distinct tradition. I cite the Gospel of Mark as the simplest version among the Synoptics:

  • Mark 14:10-11 (par Matt 26:14-16; Lk 22:3-6): “And Yehudah Ish-Qiryah {Judas Iscariot}, one of the Twelve, went (away) from (there) toward the chief sacred-officials [i.e. chief Priests], (so) that he might give him [i.e. Jesus] along to them. And hearing (this) they were delighted, and gave a message upon (it) to [i.e. announced they would] give him silver.” In Mark/Matthew, this passage functions as an excursus between the first and second episodes. In Luke, it follows the introduction and similarly precedes the Passover meal episode.
  • Mark 14:18-21 (par Matt 26:21-25; Lk 22:21-23; also Jn 13:21-30): The prediction of betrayal, and the identification of the betrayer by Jesus, which includes a declaration of woe (Son of Man saying). This is part of the Passover meal episode, discussed in earlier studies.
  • Mark 14:43-46 (par Matt 26:47-50; Lk 22:47-48; also Jn 18:2-5): Judas comes with a crowd to arrest Jesus; he approaches to kiss Jesus. This is part of the Gethsemane/Garden scene, discussed in parts 1 and 2 of this study. Mention should also be made of the declaration by Jesus which climaxes the previous Prayer scene (Mk 14:41-42 par): “…the hour came [i.e. has come]! See, the Son Man is (being) given along into the hands of sinful (men)…See, the one giving me along has come near!”

The last two traditions are found in all four Gospels, though with certain differences, indicating various ways in which the traditions have been developed. Matthew generally follows Mark closely, but adds certain details, including more direct interaction between Jesus and Judas (26:25, 49-50).

Luke has a different order/arrangement of events in the Last Supper scene (22:17-23), so that the prediction of the betrayal comes after the meal (and the words of institution); otherwise, the author generally follows the Synoptic/Markan account. However, this reordering allows the prediction of the betrayal to lead into teaching by Jesus regarding the nature of true discipleship (vv. 24-30)—that is, in contrast to the “false” discipleship of Judas the betrayer. The nature of this betrayal is brought out by Luke in the “Gethsemane” scene, and the arrest of Jesus, which follows (vv. 39-53), in two ways:

    • As Judas comes near to kiss Jesus, Luke is unique in the record of Jesus’ address to him: “Yehudah, you give along [i.e. betray] the Son of Man with a (mark of) affection [i.e. kiss]?” (v. 48)
    • The concluding declaration— “this is your [pl.] hour and the authority of darkness!” (v. 53)—alludes back to verse 14, as well as v. 3, where it is stated that “(the) Satan came into Yehudah {Judas}…” In the Gospel of John, Judas is similarly associated with darkness and the Devil (see below).
Development of the Tradition in Luke and John

Within the Gospel Tradition, two explanations were given for the betrayal of Jesus by one of his closest disciples: (1) Judas’ greed, and (2) the influence of Satan. Neither of these are found in the core Synoptic tradition represented by Mark’s Gospel, though there is perhaps an allusion to the first in Mark 14:10-11. Luke’s version at this point (22:3-6) may bring out the idea of Judas’ desire for payment, but only slightly (compared with Matthew’s version, cf. below). However, both Luke and John record specifically the diabolical nature of the betrayal, and the influence of Satan over Judas. In Luke, this is indicated by verses 3 and 53, mentioned above. The presentation in the Gospel of John requires a closer look.

John does not include a specific tradition of the calling of the Twelve such as we see in the Synoptics (Mk 3:13-19 par), but there is a similar sort of reference in 6:66-71, where Jesus declares:

“Did I not gather out [i.e. choose] you the Twelve—and (yet) out of you [i.e. among you] one is a devil!” (v. 70, cf. the author’s explanation in v. 71)

Judas appears again in chapters 12-13, especially the Last Supper episode of 13:1-30. Note the role of Judas here, in comparison with the Synoptic tradition:

    • V. 2: “And (with the) dining coming to be, the Devil [lit. one casting (evil) throughout] already had cast (it) into the heart that Yehuda Ish-Qirya (son) of Shim’on should give him along [i.e betray him]”—the Greek is somewhat ambiguous, but it should probably be understood that the Devil cast the idea/impulse into Judas‘ heart, i.e. that he should betray Jesus.
    • V. 10 (Jesus’ words to his disciples at the foot-washing): “…and you are clean—but not all of you!” (and the author’s explanation in v. 11, compare with 6:70-71, above)
    • V. 18 (a similar declaration by Jesus): “I do not say (this) about all of you—I know (the one)s whom I gathered out [i.e. chose]—but (so) that the Writing may be fulfilled…” (a citation of Psalm 41:9 follows).
    • Vv. 21-30—the expanded role of Judas in the scene of the betrayal prediction:
      • Jesus gives special information to the ‘Beloved disciple’ that he will identify the betrayer by giving him a piece of bread dipped in the dish (vv. 25-26a)
      • Jesus gives (shares) the piece of bread with Judas—described by the narrator (v. 26b)
      • At the moment that Judas eats the bread, it is stated that “then the Satan came into that one [i.e. Judas]” (v. 27, compare Lk 22:3)
      • The exchange between Jesus and Judas (vv. 27b-29), followed by Judas’ exit, i.e. his departure from the the room and the circle of Jesus’ (true) disciples (v. 30a)
      • After Judas’ leaves, we have the simple (symbolic) statement by the author: “And it was night” (v. 30b, cf. Lk 22:53)

In addition to the Satanic influence over Judas, the Gospel of John also indicates his greed, expressed through a distinct development of the Anointing tradition (Jn 12:1-8)—the person who objects to the ‘waste’ of expensive perfume (Mk 14:4; Matt 26:8-9) is identified as Judas (v. 4). Moreover, the author goes out of his way to explain that Judas, despite his noble-sounding objection, really did not care for the poor; rather, he simply wanted to preserve the money in the disciples’ common purse, since he was a thief and often would filch from it (according to the best sense of v. 6b). In 13:29 we find again the tradition that Judas held the common purse of money.

The Development of the Tradition in Matthew

The Gospel of Matthew has developed the Synoptic traditions regarding Judas in a distinct way, at two points:

    • Matt 26:14-16—Judas takes the initiative and asks the Priests “What are you willing to give me…?” (v. 15). Also a specific amount of money is indicated (30 silver-pieces). Both details emphasize the motif of Judas’ greed.
    • Matt 27:3-10—The reaction of Judas to Jesus’ arrest, etc, culminating in his suicide. This is a tradition completely unique to Matthew, and it partially undoes the negative portrait of Judas, by showing him to be repentant/remorseful over his actions. At the same time the suicide (hanging) depicts him as coming to a terrible and wicked end. The idea seems to be that his (apparent) repentance cannot completely undo the evil effects of his betrayal. Yet, the Gospel writer is not so much interested in Judas’ psychology, as in his actions as the fulfillment of Scripture (the difficult citation in vv. 9-10).

The tradition of Judas’ death in 27:5-8 is partially confirmed by Acts 1:18-19, though the specific details differ. The manner of Judas’ death in the latter passage, with its more grotesque description, seems to be in line with other early Christian treatments of Judas which tend to depict him in increasingly evil and ugly terms.

The Passion Narrative: Episode 3 (Mk 14:32-52 par)

The Garden/Gethsemane Episode

The next (third) episode of the Passion Narrative is the scene in Gethsemane, so identified as the location in the Synoptic tradition (Mark/Matthew). In this episode, Jesus’ suffering (his Passion) truly begins, climaxing in his arrest. For the basic outline and treatment of the Synoptic tradition, we begin with the Gospel of Mark.

Mark 14:32-52

The outline of this episode is quite simple, being comprised of two scenes:

    1. The scene of Jesus in Prayer—vv. 32-41b
    2. The Arrest of Jesus—vv. 43-52

The declaration of Jesus in vv. 41b-42 is at the center of the episode, joining both scenes and effectively announcing the beginning of his Passion:

“…the hour came—see, the Son of Man is (being) given along into the hands of sinful (men)! Rise (up)! we should lead (ourselves) away—see, the (one) giving me along has come near!”

With the aorist form of ¢¡lthen (“came”) Jesus may be telling his disciples “the hour came i.e. while you were sleeping” (cf. verses 37, 40-41a).

The arrest of Jesus itself can be divided into two portions:

    • The arrival of Judas and his kiss identifying Jesus (vv. 43-45)
    • The seizure (arrest) of Jesus (vv. 46-52), which contains two traditions:
      • A disciple strikes off with his sword the ear of the High Priest’s servant (v. 47)
      • The description of the young man who represents the fleeing disciples (vv. 51-52)

Neither Matthew nor Luke records the tradition in vv. 51-52, and it may be a local detail unique to Mark’s Gospel. However, it seems clear that both traditions, in different ways, are meant to reflect Jesus’ prophetic prediction in verse 27 (citing Zech 13:7). In between these two traditions, a saying (declaration) by Jesus is recorded (vv. 48-49):

“Did you come out as (you would) upon a (violent) robber, with swords and sticks, to take me (in) together? (Day) by day I was (facing) toward you in the sacred place [i.e. Temple] and you did not take (firm) hold of me (then), but (only now so) that the Writings [i.e. Scriptures] might be fulfilled!”

When we turn to the Gospels of Matthew and Luke, we can see that, while the basic Synoptic (Markan) outline is followed, there are certain signs of development in the Tradition.

Matthew 26:36-56

The main differences in Matthew (compared with Mark) are:

    • The form and presentation of Jesus’ words during the Prayer scene (vv. 36-42, cf. below)
    • An expansion of the Judas tradition in vv. 49-50
    • The additional saying of Jesus in vv. 52-54
    • There is no reference to the disciple (young man) of Mk 14:51-52

The differences which appear to be unique to Matthew are in verses 49-50, 52-54:

The Judas tradition—This will be discussed further in a separate note on Judas, but Matthew has ‘expanded’ this scene with additional details not found in Mark:

    • The crowd with Judas is described as a throng/crowd of many [polýs] people
    • The Chief Priests and Elders are identified as being “of the people” [toú laoú]
    • Judas’ greeting to Jesus includes the salutation chaíre
    • Jesus’ words to Judas (v. 50a), which could be read either as (a) a statement or (b) a question: “(My) companion, (act) upon that which you are along (to do)” “(My) companion, upon what [i.e. for what purpose] are you along (here)?”

The Saying of Jesus—Following the violent act of Jesus’ disciple (who is not identified) with the sword (v. 51), Matthew records an extensive saying by Jesus which clearly reflects ethical teaching—not only for Jesus’ disciples, but for believers in general:

“Turn away your sword (back) into its place! for all the (one)s taking sword (in hand) in [i.e. by] (the) sword (they) will destroy (themselves). Or do you consider that I am not able to call my Father alongside and will he (not) stand more than twelve legions of Messengers alongside of me? (But) then how would the Writings be fulfilled (which declare) that it is necessary (for things) to come to be this (way)?”

Luke 22:39-53

In some ways, Luke’s account is simpler and shorter, and yet includes a considerable number of details not found in the other Synoptics. These include:

    • The prediction of Peter’s denial (vv. 31-34) is made part of the Last Supper scene, so the reference to their journey to the Mount of Olives (v. 39) becomes part of the Gethsemane/Garden episode (Luke does not mention the place name “Gethsemane”).
    • The Prayer scene is greatly abridged, especially if one omits the disputed verses 43-44 for which there is considerable uncertainty in the textual tradition (addressed in a supplemental note).
    • Luke, like Matthew, has developed the arrest scene, further expanding and emphasizing the role of Judas and eliminating any mention of the disciples’ flight.

Generally, the arrest scene in Luke is narrated in a simpler fashion, but there are a number of added details unique to Luke:

    • The kiss (lit. “[mark of] affection”) by Judas is not actually mentioned (only “he came near to give Yeshua the mark of affection”). Apparently before Judas kisses him, Jesus, in Luke’s version, says to him: “Yehudah, you give along [i.e. betray] the Son of Man with a mark of affection?” (v. 48)
    • Before the actual seizure of Jesus, some of the disciples ask him: “Lord, shall we strike (them) in [i.e. with] (the) sword?” (v. 49). This refers to one of the two swords mentioned earlier in v. 38—a violent and improper application of Jesus’ teaching, to be sure!
    • Luke records (a) Jesus’ response to his disciples, and (b) his act of healing the ear that was severed (v. 51), identified specifically as the man’s right ear. Jesus’ words of rebuke are difficult to interpret and translate precisely. It may be understood as a sharp rebuke (i.e. “No more of this!”), or in terms of an explanation as to why they must not act— “Let (things) be (even) until this [i.e. my arrest]!” The tenor of the tradition overall would favor the latter, but the specific teaching in vv. 24-27ff may indicate that Luke has something like the former in mind.
    • Jesus’ address to Judas and the crowd (vv. 52-53) follows the Synoptic tradition in Mark 14:48-49, except for the concluding statement, which is quite different: “but (it is so) that the Writings [i.e. Scriptures] might be fulfilled” (Mk 14:49) “but this is your hour and the authority [exousía] of darkness!” (Lk 22:53) The word “hour” (hœ¡ra) refers to the time of Jesus’ Passion and links back to the start of the Last Supper scene in Luke (v. 14). This time of darkness also reflects the opening of the Passion narrative, in which Luke records that Satan entered Judas (v. 3). For similar associations with the Devil and darkness, cf. John 13:2, 30b. The Gospel of John also uses the word “hour” in a similar way, to introduction the Passion narrative (13:1).

In the part 2 of this study, I will examine the differences in the Prayer scene between the Synoptic versions, and also look briefly at the unique tradition presented in John’s Gospel.

The Passion Narrative: Episode 1 (Jn 12:1-8)

Episode 1: The Anointing of JEsus

John 12:1-8

Having discussed the Synoptic (Mark/Matthew) and Lukan versions of the Anointing of Jesus (parts 1 and 2 of this study), it now remains to examine the version in John (12:1-8). Anyone who studies these three versions carefully will immediately recognize how close John’s version is to the Synoptic account (especially that of Mark, 14:3-9). Indeed, the similarities far outweigh the differences. This marks the (Bethany) Anointing tradition as both early and authentic (on objective grounds), having been preserved in two distinct lines of Gospel tradition (John and the Synoptic). However, there are several significant differences in John’s account:

    • John’s episode is set six days before Passover (v. 1), compared with two days before in the Synoptic version (Mk 14:1 par).
    • The woman who anoints Jesus is identified as Mary, sister of Lazarus (v. 3, see verse 2 and 11:1ff). In the Synoptics, the woman is unnamed (Mk 14:3 par).
    • She anoints the feet of Jesus (v. 3), rather than his head (Mk 14:3 par).
    • The person who voices objection to this action is identified as Judas Iscariot (vv. 4ff); compare Mk 14:4-5 and Matt 26:8-9.
    • The beautiful image in v. 3b of the smell of the perfume filling the house is unique to John’s account.

Each of these will be discussed briefly, in turn.

1. Six days— “Then six days before the Pesah {Passover}, Yeshua came into Beth-Ananyah {Bethany}…” The context in Mk 14:1 par indicates that the Anointing took place two days before Passover. More significantly, John clearly sets the Anointing before Jesus’ “triumphal” entry into Jerusalem (12:12ff), while in the Synoptics (Mk/Matt) it takes place after. Which chronology is correct, or more accurately reflects the original historical event (and tradition)? On the one hand, the Synoptic version may have relocated it, setting it within the Passion narrative, in order to bring out the association with Jesus’ death and burial (Mk 14:8-9 par; Jn 12:7). On the other hand, it is possible that John has intentionally placed it earlier in the narrative, in order to bring out the association with Lazarus and Mary in chapter 11. The traditional commemoration of Jesus’ Triumphal Entry on Palm Sunday, one week prior to Easter, is based on the chronology in John.

2. Mary—John is unique among the Gospels in identifying the woman with Mary, sister of Lazarus (v. 3). The episode follows immediately after the resurrection of Lazarus in chapter 11, in which both Mary and her sister Martha play significant roles in the narrative (vv. 5, 19-27, 31-33, 45). All three siblings appear at the dinner in chapter 12 (vv. 2-3), which may have taken place in the family’s house. Outside of John 11-12, Martha and Mary appear in Lk 10:38-42, but without any mention of Bethany or Lazarus. The identification of the woman with Mary is likely a secondary development, in line with the early Christian (and Jewish) tendency of identifying unnamed figures in the Scriptures with specific persons. Almost certainly, Mark reflects an earlier version of the tradition in this regard.

3. Judas Iscariot—Similarly, John identifies the person objecting to the anointing as Judas Iscariot (v. 4). Here, we can actually trace the development:

    • Persons present at the dinner, otherwise unidentified (Mk 14:4)

Interestingly, Matthew’s identification of the people with Jesus’ disciples is presumably meant to be positive—they object to the extravagant ‘waste’ of costly perfume which could otherwise have been put to the more practical use of caring for the poor. However, in John, the identification with Judas turns this around and is decidedly negative—Judas was a ‘thief’ and did not really have any concern for the poor. Here we must separate out for consideration two specific details (or traditions) which John includes:

    1. The person voicing objection was Judas (v. 4)
    2. Judas was a thief and did not care for the poor (v. 6)

The first of these fits with the information in Matt 26:8, that Jesus’ disciples were the ones objecting to the waste of perfume. The second is more difficult. Many scholars are naturally suspicious of such a detail since it seems to follow the early Christian tendency to vilify Judas and depict him in an increasingly negative and hostile light. This will be discussed further in an upcoming note on the traditions surrounding Judas in the Passion Narrative.

4. The feet of Jesus—In the Synoptic version, the woman anoints Jesus’ head (Mk 14:3 par), however, in John’s account, somewhat strangely, Mary anoints Jesus’ feet with the perfume (12:3). Traditional-conservative commentators might be inclined to harmonize here, and say that she anointed both the head and feet, but the Markan account would seem to rule this out. In Mk 14:3 it is stated that the women shattered the alabaster jar—the implication being that she poured all the perfume over Jesus’ head. This helps to explain the objection to the “waste” —she used it all up in one extravagant action. More to the point, in each of the versions, the woman anoints either Jesus’ head (Mk/Matt) or his feet (Jn), but never both. Curiously, in Luke’s version of the Anointing, the woman’s action matches that of Mary’s in Jn 12:3:

“and standing behind (him) alongside his feet (and) weeping, she began to wet his feet with (her) tears and she wiped (them) out with the hairs of her head, and she ‘kissed’ his feet and anointed (them) with the myrrh-ointment” (Lk 7:38)

John’s description of the action is simpler (indicated by the words in bold above), but appears to follow the same basic tradition:

“Then Maryam…anointed the feet of Yeshua and wiped out [i.e. off] his feet with her hair…” (v. 3)

Some critical commentators feel that this represents the original tradition—i.e. anointing Jesus’ feet—and that, in the Synoptic version, it has been modified to the more understandable act of anointing Jesus’ head. The latter, of course, is more fitting for Jesus’ identity and dignity as the Anointed One (Messiah/Christ) and King. However, the anointing of the feet is actually more appropriate, in some ways, for the symbolic embalming of a dead body (Mk 14:8-9 par; Jn 12:7).

5. The house was filled—It is likely that this beautiful and evocative detail in v. 3b is meant to symbolize the faith and devotion of Mary (and disciples/believers like her). In some ways this is parallel to the scene with Martha in the Lazarus narrative (11:20-27, especially her declarations in v. 21 and 27). R. E. Brown (The Gospel According to John [AB vol. 29], p. 453) notes a (later) Jewish parallel from the Midrash Rabbah on Ecclesiastes 7:1: “The fragrance of a good perfume spreads from the bedroom to the dining room; so does a good name spread from one end of the world to the other” (translation his). This quotation also seems to suggest a relationship between v. 3 and the declaration by Jesus in Mk 14:9 par.

March 29: John 12:1-8; 13:1-2

John 12:1-8; 13:1-2ff

In the Synoptic Gospels, the Passion Narrative begins with a trio of narrative episodes, firmly established in the tradition at an early point, probably well before the Gospel of Mark was composed; and, using the Markan narrative as the point of reference, the three episodes are:

    • Mk 14:1-2—The introductory episode, establishing the Passover setting, and the plans of the religious leaders to arrest Jesus
    • Mk 14:3-9—The anointing of Jesus by a woman (unnamed) at Bethany
    • Mk 14:10-11—Judas agrees to betray Jesus

The central Anointing scene is bracketed by the two short passages relating to the plans to arrest Jesus. It is interesting to consider how these components of the historical tradition were adapted within the Gospel of John, perhaps reflecting a distinctive Johannine line of tradition (for more on this, cf. my study on the Anointing scene, and also the supplemental study on Judas Iscariot, in the series “Jesus and the Gospel Tradition”). In fact, the Anointing scene in the Gospel of John differs little from the Synoptic (Matthew-Mark) version, with the exception of two major details:

    • Identification of the woman with Mary, sister of Lazarus (vv. 1-3), and
    • Identification of the objecting disciple(s) with Judas Iscariot (vv. 4-6)

Whatever the relationship of these details to the historical traditions, they are significant to the Johannine narrative, both in literary and theological terms; and, each detail has considerable thematic importance to the narrative, which may be summarized as:

    1. The defining place of the Lazarus miracle, and
    2. The role of Judas Iscariot among the disciples

1. The Lazarus Miracle (Resurrection)

The raising of Lazarus (chap. 11) is the last and greatest miracle (or sign) of the “Book of Signs” (chaps. 2-12), and it clearly shapes the way the Passion Narrative is introduced and presented. It affects the early episodes of the Tradition, including the Triumphal Entry scene (cf. the previous note)—11:45ff; 12:1ff, 9-11, 17-18—and provides an effective transition between the first half of the Gospel (“Book of Signs”) and the second (Passion Narrative). From a thematic standpoint, the significance of the Lazarus miracle is three-fold:

    • It shows Jesus to be the Son who possesses the same life-giving power as God the Father (cf. 5:19-29).
    • Resurrection to new life is symbolic of the eternal life that believers experience through trust/union with Jesus (cf. especially the discourse in vv. 20-27, and my earlier notes on this passage).
    • The reference to resurrection establishes the emphasis on “realized” eschatology in the Gospel of John (cf. the recent article in the series “Prophecy & Eschatology in the New Testament”).

All three of these points run through the Johannine Discourses, and are developed, especially, in the great Last Discourse (with its Last Supper/Passion setting).

The specific detail of the location of the Bethany anointing scene (the house or neighborhood of Lazarus) joins these aspects of the resurrection theme to the death and resurrection of Jesus himself (i.e. the Passion Narrative). Here is how the Anointing scene is introduced:

“Then Yeshua, six days before the Pesaµ [i.e. Passover], came into Beth-‘Aniyyah, where Lazar was, whom Yeshua raised out of the dead. So they made an (extensive) supper for him there, and Marta served, and Lazar was one out of (those) stretched out (at the table) with him. And then Maryam, taking a litra of myrrh-ointment…” (vv. 1-3a)

The reference to Lazarus being raised out of the burial-tomb is paralleled with the idea of Jesus being anointed in preparation for his own burial (v. 7b), a detail (saying of Jesus) that is central to the core tradition (Mk 14:8 par). Similar Passion traditions are adapted and developed in the subsequent discourse of vv. 20-36 (discussed in the recent daily notes).

2. The Role of Judas Iscariot

The Johannine portrait of Judas Iscariot, however brief, is distinctive, though very much rooted in the established Gospel Tradition (cf. again my earlier study in the series “Jesus and the Gospel Tradition”). The negative aspect of Judas is strongly emphasized in the Johannine Gospel (“…one out of you [i.e. one of the disciples] is a dia/bolo$ [i.e. devil]”, 6:70-71, cp. Mk 3:19 par), and the identification of Judas as the disciple who objects to the woman’s anointing of Jesus is part of this wider tendency (esp. the ugly additional detail in v. 6). Beyond this, however, the presence of Judas in the Anointing scene is significant in the way that it prepares for his role in the Passion Narrative.

In the Last Supper scene (chapter 13), we find another example of the special way that the Gospel of John adapts and develops the traditional material—namely, Judas’ presence at the meal and his departure (going out to betray Jesus). Consider how Judas’ presence is introduced in vv. 1-3:

“And (then), before the festival of the Pesaµ [i.e. Passover], (with) Yeshua having seen [i.e. known] that his hour (had) come, (and) that he should step across out of this world toward the Father, (hav)ing loved his own, the (one)s in the world, he loved them unto the completion (of it) [i.e. of his hour]. And, (with the) coming to be of (the) supper, (and) the (One) casting (evil) throughout [i.e. the Devil] having cast (it) into the heart of Yehudah (son of) Shim’on ish-Keryot that he should give him along [i.e. betray him], having seen [i.e. known] that the Father gave all (thing)s to him, into his hands, and that he came out from God and leads (himself) under [i.e. back] toward God, he rises out of the supper…”

The syntax is a bit awkward, especially the clause referring to Judas in v. 2; however, the main point to note is that, as part of the “hour” (cf. the prior note on 12:23) of Jesus impending suffering and death, the Devil puts the impulse to betray Jesus into Judas’ heart. In the Synoptic tradition, it is implied that Judas does this, in part at least, out of greed, a motive fully in accord with the detail in 12:6. However, ultimately, the betrayal is the result of the action of the Evil One (the Satan/Devil). Above, I have translated the term dia/bolo$ rather literally, as one who “casts [vb ba/llw] (evil) throughout”, to capture the word play—i.e. the Devil here “having cast” [beblhko/to$] the evil impulse (to betray Jesus) into Judas’ heart. This evil/diabolic influence becomes even more pronounced as the narrative continues:

    • The foot-washing episode, where Jesus states that one of his disciples there (i.e. Judas) is not clean— “…you are clean, but not all (of you)” (v. 10f)
    • The identification of Judas as the one who will betray him (vv. 21-26, cp. Mk 14:18-21 par)
    • The dramatic moment of Judas’ departure (vv. 27-30)

In one of the most striking moments of the entire Gospel, the Satan enters Judas as he eats the morsel of food given to him by Jesus:

“And with the morsel, then [i.e. at that very moment] the Satan went into that (one) [i.e. Judas].” (v. 27a)

The actual departure of Judas is equally dramatic:

“So (then), (hav)ing taken the morsel, that (one) went out straightaway. And it was night.” (v. 30)

The concluding statement “And it was night” is hardly an incidental detail; it is charged with symbolism, reflecting the darkness of the scene as Jesus’ hour comes. Fair or unfair from the standpoint of the historical tradition, in the Johannine Gospel Judas represents and embodies the evil and darkness of the world, and, as he leaves the group of disciples he goes outside, into the world, where it is night.

It is only after Judas (representing the evil of the world) has left, that Jesus is able to deliver his great Last Discourse to his close disciples. This body of teaching begins in 13:31, precisely after Judas’ departure. A central theme of the Last Discourse (and the Prayer-Discourse in chap. 17) is the relationship of the disciples (believers) to the world. This world (ko/smo$), the order of things in the present Age, is dominated by darkness and evil, and the Evil One (i.e. the Satan/Devil) is himself the “chief (ruler) of the world” (o( a&rxwn tou= ko/smou, 12:31; 14:30; 16:11). The true believer does not belong to this world anymore than Jesus does, but is united with God the Father and (Jesus) the Son through the Holy Spirit. In the Johannine Gospel, Judas Iscariot represents the false believer (cp. 1 John 2:18-19; 4:1ff, etc) who belongs to the world, instead of to God.

 

“…Spirit and Life”: John 6:63, 68

John 6:63, 68

These next two verses to be discussed are related, in some way, to the preceding Bread of Life discourse (vv. 22-59), though the precise relationship has proven difficult for commentators to determine. Verse 59 effectively serves as a conclusion to the discourse; and yet, without any other reference point, it would seem that verse 60 is referring back to the discourse (or a portion of it). The wording remains somewhat ambiguous:

“Then many out of his learners [i.e. disciples], (hav)ing heard, said, ‘This account [i.e. word/saying] is harsh [sklhro/$]—who is able to hear it?'”

There are two possibilities:

    • Verses 60ff are part of the same historical tradition, occurring in the aftermath of the discourse (as recorded in vv. 22-59)
    • The Gospel writer has joined to the discourse an entirely separate tradition, using the discourse, in the literary context of the narrative, as a way of demonstrating an example of Jesus’ teaching—i.e., the kinds of things he said which resulted in the sort of response described in vv. 60ff.

Most critical commentators would choose the second option, and there is much to be said in favor of it. In this particular instance, the view taken affects how one interprets the discourse—especially the eucharistic language and imagery in vv. 51-58. But, let us continue with the Jesus’ response to the disciples’ reaction:

“Does this trip you up? Then if you should look (and behold) the Son of Man stepping up (back to) where he was (at) the first(, what then)? The Spirit is the (thing) making (a)live, the flesh does not benefit anything! (and) the utterances [i.e. words] which I have spoken to you are Spirit and Life.” (vv. 61b-63)

The logical connection and flow of these statements is rather difficult, and may possibly reflect separate sayings which have been brought together. The basic idea behind vv. 61b-62, as we have it, is relatively clear. If the disciples find Jesus’ teaching difficult (while he is present with them), how will they respond when he has left them and returned to the Father? The Christological language in v. 62 has, I think, led some commentators down the wrong track, as though Jesus were suggesting that it would be more difficult for the disciples to behold Jesus’ ascension in glory. Much more likely here is a foreshadowing of the kind of discussion Jesus will have with his (close) disciples in the Last Discourse, where he speaks at length of his departure and return to the Father. The mention of the Spirit in v. 63 would seem to confirm this. His statement here regarding the Spirit may be seen as preparatory for the later Discourse. Let us examine verse 63 in more detail.

Verse 63

Whether or not this verse ultimately derives from separate sayings, there certainly are two distinct statements being made by Jesus:

    1. “The Spirit is the (thing) making (a)live, the flesh does not benefit anything”
    2. “The utterances [i.e. words] which I have spoken to you are Spirit and Life”

The first statement provides a clear contrast—between the Spirit (pneu=ma) and the flesh (sa/rc). Such a dualistic contrast is familiar from Paul’s letters, where he uses it repeatedly—cf. especially Romans 8:4-6ff; Gal 3:3; 4:29; 5:16-17; 6:8; Phil 3:3. It is much less common in the Johannine writings, but may be found in Jn 3:6 (cf. the prior note), and a negative connotation to the term “flesh”, as something contrary or inferior to God, is present in 8:15 and 1 John 2:16. Usually, this negative aspect is expressed by “(the) world” (ko/smo$). Here, in verse 63, the contrast is especially pronounced—not only does the flesh not give life, but it offers no benefit at all! This harsh statement must be understood properly, in terms of the comparison of the flesh with the Spirit. Compared with the Spirit, which gives everything (Life), the flesh offers nothing.

A difficult point of interpretation is whether (or in what sense) this statement should be applied to the Bread of Life discourse, and the apparent eucharistic allusions in vv. 51-58. I have addressed this question in an earlier Saturday series study.

The second statement provides the theme for this series of notes: “The utterances which I have spoken to you are Spirit and Life”. Again, there is some difficulty of interpretation here; consider the possible ways this may be understood:

    • Spirit and (divine, eternal) Life are conveyed to believers through Jesus’ words
    • This giving of “Spirit and Life” is parallel to the eucharistic (symbolic) act of eating/drinking the flesh/blood of Jesus—two aspects of the same basic idea
    • Jesus’ spoken words, i.e. his teaching, reflect part (or an aspect) of the Spirit (and Life) which he gives to believers
    • Trust in Jesus, through his words, will result in believers obtaining the Spirit and (eternal) Life

In my view, the statement is fundamentally Christological. Since Jesus is the Son (of God) sent by the Father, and since God the Father (who is Spirit, 4:24) gives the Spirit to Jesus, to say that Jesus gives the Spirit (3:34) to believers means that he conveys to believers everything that the Father is. This involves both the work, and the very presence, of Jesus—wherever he is, and whatever he does (or speaks), the Spirit of God is made manifest to those who trust in him. Jesus’ utterances are not merely the sayings and teachings recorded in the Gospel, but a manifestation of the life-giving, creative power, given to him by the Father. This interpretation will, I believe, be confirmed as we explore the remainder of the relevant passages in the Gospel (and First Letter) of John.

Verse 68

Jesus’ statements in vv. 61-63 are part of a larger narrative section; and here, beginning with verse 64, there is greater likelihood that a separate historical tradition has been joined—one which has important parallels with the Synoptic Tradition. Verses 64-71 deal specifically with the Twelve disciples, and the transition to this in v. 64 appears rather abruptly. The key saying by Jesus comes in verse 65:

“Through this [i.e. for this reason] I have said to you that no one is able to come toward me if it were not given to him out of [i.e. from] the Father”

In the narrative context, this relates back to vv. 37-40, and especially vv. 44-45, of the discourse, though it is also possible that similar sayings by Jesus were given (and circulated) separately, to the same effect. At any rate, this motif of election—of the disciples (believers) being given to Jesus by God the Father—starts to come into greater prominence at this point in the Gospel. As if in response to this declaration, we read that “many of his learners [i.e. disciples] went away, into the (place)s in the back, and no longer walked about with him”. This takes things a step further from the grumbling reaction in vv. 60-61; now many disciples drew back and no longer followed Jesus closely. What comes next in the narrative serves as a parallel, of sorts, with the confession of Peter in the Synoptic Tradition—note:

    • A direct and personal question (challenge) by Jesus to his close disciples:
      “And who do you count/consider me to be?” (Mk 8:30a par)
      “You do not also wish to lead (yourselves) under [i.e. go back/away] (do you)?” (Jn 6:67)
    • To which Peter is the one who responds with a declaration of faith:
      “You are the Anointed One (of God)” (Mk 8:30b par)
      “…we have trusted and have known that you are the Holy One of God” (Jn 6:68b)

Just prior to this confession, in John’s account, Peter makes the following statement, in answer to Jesus’ question:

“Lord, to whom will we go away? You hold (the) utterances of (the) Life of the Age” (v. 68a)

The last portion is made up of four Greek words which should now be familiar to you in studying the Gospel throughout this series:

  • r(h/mata “utterances”, i.e. spoken words, as in v. 63 (above)—cf. also 3:34; 5:47; 8:47; 10:21; 12:47-48; 14:7; 17:8.
  • zwh=$ “of Life”—the two words being in a genitival relationship, “utterances of life”, as in “bread of life” (vv. 35, 48), “light of life” (8:12), “resurrection of life” (5:29). This divine, eternal Life characterizes Jesus’ utterances—they belong to Life.
  • ai)wni/ou “of the Age”—the latest of many such occurrences of this adjective in the expression zwh/ ai)w/nio$ (“Life of the Age”). It reflects the idea of the divine, blessed Life which the righteous were though to inherit (and share with God) at the end-time, following the resurrection and Judgment. In the Johannine discourses, it tends to be used in the sense of the Life which believers in Jesus possess (“hold”) now, in the present, through trust in him—i.e. “realized” eschatology. The expression is typically translated as “eternal life”.
  • e&xei$ “you hold”—as indicated above, Jesus repeatedly states that those who trust in him hold eternal life. Peter here is expressing the belief that this Life comes from Jesus, who holds it, having himself received it from God the Father (cf. 5:26, etc).

While this language certainly reflects that of the Johannine discourses, it is interesting to see the way that it has developed here out of a core historical tradition, related to the calling of the Twelve and the betrayal of Judas. This framework has been chosen and utilized by the Gospel writer as a way to emphasize Jesus’ teaching on faith and discipleship, much as the tradition of Judas’ betrayal at the Last Supper has been used in the Gospel of Luke to introduce teaching of Jesus (cf. Lk 22:21-30). In the Johannine narrative, Judas has a special place in the “Last Supper” scene—his departure marks the moment when “the devil” has left, and only Jesus’ true disciples remain (13:2, 21-30; cp. 6:64, 70-71). It is at this point that the great Last Discourse can begin (13:31ff).

Jesus and the Gospel Tradition: The Passion Narrative, Pt 3 (Judas Iscariot)

Special attention should be given to the traditions involving Judas Iscariot in the Passion Narrative. He features variously in the first three episodes, as has been discussed in the prior notes of this series. The betrayal of Jesus by Judas is one of the most secure traditions in the entire Narrative, and its authenticity as a historical tradition is all but certain (on objective grounds). The reasons for this are:

    • It is preserved in multiple lines of tradition, evidenced at multiple points in the Synoptic and Johannine lines, as well as Acts 1:16-20.
    • Early Christians are unlikely to have invented the idea that Jesus was betrayed by one of his closest followers, nor would it have been readily accepted if it did not derive from a strong and reliable historical tradition.
    • Indeed, there are signs that early Christians (including the Gospel writers) were uncomfortable with the idea and felt the need to explain it (on this, cf. below).

To this we must note that Judas scarcely appears in the Gospels at all apart from his role as betrayer in the Passion Narrative. He is associated exclusively with the betrayal, and there are indications that the fact of his betrayal had a profound affect on early Christian tradition. Consider that in the calling of the Twelve (an early/authentic tradition, to be sure), with the associated list of names (Mk 3:13-19 par), specific information is provided for only two of the Twelve disciples—the first (Simon Peter) and the last (Judas). The reference “Yehudah Ish-Qiryah [i.e. Judas Iscariot], the (one) who gave (Jesus) over…” was a familiar formula among early Christians, some version of which is found in the Gospels practically whenever his name is mentioned.

The Passion Narrative

Within the Passion Narrative itself, Judas appears at several key points, each of which is associated with a distinct tradition. I cite the Gospel of Mark as the simplest version among the Synoptics:

  • Mark 14:10-11 (par Matt 26:14-16; Lk 22:3-6):
    “And Yehudah Ish-Qiryah {Judas Iscariot}, one of the Twelve, went (away) from (there) toward the chief sacred-officials [i.e. chief Priests], (so) that he might give him [i.e. Jesus] along to them. And hearing (this) they were delighted, and gave a message upon (it) to [i.e. announced they would] give him silver.”
    In Mark/Matthew, this passage functions as an excursus between the first and second episodes. In Luke, it follows the introduction and similarly precedes the Passover meal episode.
  • Mark 14:18-21 (par Matt 26:21-25; Lk 22:21-23; also Jn 13:21-30):
    The prediction of betrayal, and the identification of the betrayer by Jesus, which includes a declaration of woe (Son of Man saying). This is part of the Passover meal episode, discussed in earlier notes.
  • Mark 14:43-46 (par Matt 26:47-50; Lk 22:47-48; also Jn 18:2-5):
    Judas comes with a crowd to arrest Jesus; he approaches to kiss Jesus. This is part of the Gethsemane/Garden scene, discussed in the previous notes. Mention should also be made of the declaration by Jesus which climaxes the previous Prayer scene (Mk 14:41-42 par): “…the hour came [i.e. has come]! See, the Son Man is (being) given along into the hands of sinful (men)…See, the one giving me along has come near!”

The last two traditions are found in all four Gospels, though with certain differences, indicating various ways in which the traditions have been developed. Matthew generally follows Mark closely, but adds certain details, including more direct interaction between Jesus and Judas (26:25, 49-50).

Luke has a different order/arrangement of events in the Last Supper scene (22:17-23), so that the prediction of the betrayal comes after the meal (and the words of institution); otherwise, the author generally follows the Synoptic/Markan account. However, this reordering allows the prediction of the betrayal to lead into teaching by Jesus regarding the nature of true discipleship (vv. 24-30)—that is, in contrast to the “false” discipleship of Judas the betrayer. The nature of this betrayal is brought out by Luke in the “Gethsemane” scene, and the arrest of Jesus, which follows (vv. 39-53), in two ways:

    • As Judas comes near to kiss Jesus, Luke is unique in the record of Jesus’ address to him: “Yehudah, you give along [i.e. betray] the Son of Man with a (mark of) affection [i.e. kiss]?” (v. 48)
    • The concluding declaration—”this is your [pl.] hour and the authority of darkness!” (v. 53)—alludes back to verse 14, as well as v. 3, where it is stated that “(the) Satan came into Yehudah {Judas}…” In the Gospel of John, Judas is similarly associated with darkness and the Devil (cf. below).

Development of the Tradition in Luke and John

Within the Gospel Tradition, two explanations were given for the betrayal of Jesus by one of his closest disciples: (1) Judas’ greed, and (2) the influence of Satan. Neither of these are found in the core Synoptic tradition represented by Mark’s Gospel, though there is perhaps an allusion to the first in Mark 14:10-11. Luke’s version at this point (22:3-6) may bring out the idea of Judas’ desire for payment, but only slightly (compared with Matthew’s version, cf. below). However, both Luke and John record specifically the diabolical nature of the betrayal, and the influence of Satan over Judas. In Luke, this is indicated by verses 3 and 53, mentioned above. The presentation in the Gospel of John requires a closer look.

John does not include a specific tradition of the calling of the Twelve such as we see in the Synoptics (Mk 3:13-19 par), but there is a similar sort of reference in 6:66-71, where Jesus declares:

“Did I not gather out [i.e. choose] you the Twelve—and (yet) out of you [i.e. among you] one is a devil!” (v. 70, cf. the author’s explanation in v. 71)

Judas appears again in chapters 12-13, especially the Last Supper episode of 13:1-30. Note the role of Judas here, in comparison with the Synoptic tradition:

    • V. 2: “And (with the) dining coming to be, the Devil [lit. one casting (evil) throughout] already had cast (it) into the heart that Yehuda Ish-Qirya (son) of Shim’on should give him along [i.e betray him]”—the Greek is somewhat ambiguous, but it should probably be understood that the Devil cast the idea/impulse into Judas‘ heart, i.e. that he should betray Jesus.
    • V. 10 (Jesus’ words to his disciples at the foot-washing): “…and you are clean—but not all of you!” (and the author’s explanation in v. 11, compare with 6:70-71, above)
    • V. 18 (a similar declaration by Jesus): “I do not say (this) about all of you—I know (the one)s whom I gathered out [i.e. chose]—but (so) that the Writing may be fulfilled…” (a citation of Psalm 41:9 follows).
    • Vv. 21-30—the expanded role of Judas in the scene of the betrayal prediction:
      • Jesus gives special information to the ‘Beloved disciple’ that he will identify the betrayer by giving him a piece of bread dipped in the dish (vv. 25-26a)
      • Jesus gives (shares) the piece of bread with Judas—described by the narrator (v. 26b)
      • At the moment that Judas eats the bread, it is stated that “then the Satan came into that one [i.e. Judas]” (v. 27, compare Lk 22:3)
      • The exchange between Jesus and Judas (vv. 27b-29), followed by Judas’ exit, i.e. his departure from the the room and the circle of Jesus’ (true) disciples (v. 30a)
      • After Judas’ leaves, we have the simple (symbolic) statement by the author: “And it was night” (v. 30b, cf. Lk 22:53)

In addition to the Satanic influence over Judas, the Gospel of John also indicates his greed, expressed through a distinct development of the Anointing tradition (Jn 12:1-8)—the person who objects to the ‘waste’ of expensive perfume (Mk 14:4; Matt 26:8-9) is identified as Judas (v. 4). Moreover, the author goes out of his way to explain that Judas, despite his noble-sounding objection, really did not care for the poor; rather, he simply wanted to preserve the money in the disciples’ common purse, since he was a thief and often would filch from it (according to the best sense of v. 6b). In 13:29 we find again the tradition that Judas held the common purse of money.

The Development of the Tradition in Matthew

The Gospel of Matthew has developed the Synoptic traditions regarding Judas in a distinct way, at two points:

    • Matt 26:14-16—Judas takes the initiative and asks the Priests “What are you willing to give me…?” (v. 15). Also a specific amount of money is indicated (30 silver-pieces). Both details emphasize the motif of Judas’ greed.
    • Matt 27:3-10—The reaction of Judas to Jesus’ arrest, etc, culminating in his suicide. This is a tradition completely unique to Matthew, and it partially undoes the negative portrait of Judas, by showing him to be repentant/remorseful over his actions. At the same time the suicide (hanging) depicts him as coming to a terrible and wicked end. The idea seems to be that his (apparent) repentance cannot completely undo the evil effects of his betrayal. Yet, the Gospel writer is not so much interested in Judas’ psychology, as in his actions as the fulfillment of Scripture (the difficult citation in vv. 9-10).

The tradition of Judas’ death in 27:5-8 is partially confirmed by Acts 1:18-19, though the specific details differ. The manner of Judas’ death in the latter passage, with its more grotesque description, seems to be in line with other early Christian treatments of Judas which tend to depict him in increasingly evil and ugly terms.

Jesus and the Gospel Tradition: The Passion Narrative, Pt 3 (Lk 22:39-46; Jn 18:1-11)

The Prayer Scene—Mk 14:32-42; Matt 26:36-46; Lk 22:39-46

The Prayer scene in the Garden (or Gethsemane) is one of the most famous and moving portions of the Passion narrative, perhaps because of the powerful dramatic effect of seeing Jesus struggle with human fear and suffering—indicating how far he shared in the human condition (Heb 5:7, etc). The Synoptic Tradition makes this the central scene of the Passion narrative—epitomizing Jesus’ passion, properly speaking. The Markan outline vividly shows Jesus separate from the disciples, taking along with him only three (Peter and the brothers James and John); then he moves further away from them, and prays to God on his own. This movement into prayer takes place by steps:

  • To the disciples: “Sit here until [i.e. while] I speak out toward (God) [i.e. pray]” (v. 32)
    • He moves away, taking Peter, James and John with him (v. 33)
      He begins to be struck (with sorrow) and full (of distress) in (his) mind
    • To the three: “My soul is in pain (all) around until [i.e. to the point of] death! Remain here and stay aroused [i.e. keep awake, keep watch]” (v. 34)
      • He goes forward a little to pray by himself (v. 35a)
        He falls upon the ground (overwhelmed by the moment)

The time of prayer (lit. speaking out toward [God]) begins with verse 35b, where Jesus’ prayer is summarized by the narrator in the context of his Passion:

“he spoke out toward (God) [i.e. prayed] that, if it is possible, the hour [w%ra] might go along (away) from him”

This is then repeated in direct address by Jesus, as part of a three-fold cycle (vv. 36-41a), in which Jesus prays for a time, and then returns to the three disciples to find them asleep. Only in the first instance are Jesus’ words—the essence of his prayer—recorded:

“Abba, (my) Father, all things are possible for you [i.e. are in your power]—(please) carry along this cup (away) from me! But (yet let it not be) what I wish, but what you (wish)” (v. 36)

Following this first time of prayer, Jesus’ address to the disciples (to Peter) is also recorded:

“Shim’on, are you sleeping? Did you not have strength to keep aroused [i.e. awake] for one hour? Stay aroused and speak out toward (God) [i.e. pray], that you might not come into (the) testing! The spirit has a forward impulse [i.e. is ready/willing], but the flesh is without strength.” (vv. 37-38)

The Gospel writer provides no further words until Jesus’ third (final) return, when he wakes the disciples and gives the climactic declaration in vv. 41-42. The reference to the “hour” (w%ra) is parallel to that in verse 35b and marks the scene as the beginning of Jesus Passion—which will continue with his arrest, interrogation/trial, mistreatment, and death.

The Gospel of Matthew (26:36-46) follows Mark quite closely here, giving even greater definition to the three-fold cycle of prayer mentioned above. Several details serve to enhance and personalize the scene:

    • “he began to be in pain/sorrow…” [a different verb is used] (v. 37)
    • “remain here and keep aroused [i.e. keep awake/watch] with me” (v. 38)
    • “he fell upon his face” (v. 39)

More notable, Matthew records (the essence of) the first two times of prayer, giving us Jesus’ words:

    • 1st: “My Father, if it is possible, let this cup go along (away) from me! Yet not as I wish (it), but as you (wish it to be)” (v. 39)
    • 2nd: “My Father, if this (cup) is not able to go along (from me) if not (that) [i.e. unless] I drink it, may your will come to be” (v. 42)

This doubling generally fits what Mark describes in 14:39, but creates a more dramatic moment.

Luke’s account (22:39-46) is rather different from the version in Mark/Matthew, though it clearly derives from the same basic tradition. Much depends on the status of verses 43-44, which are textually uncertain (for more on this, cf. the supplemental note). Commentators are divided on whether or not to include them as part of the original text. I am inclined to regard them as secondary—an ancient interpolation perhaps drawn from authentic (historical) tradition, despite the seemingly legendary quality to the details. If the shorter text is original, then Luke certainly presents a much abridged version of the scene, with two main differences:

    • The three-fold cycle of prayer is replaced with a single time of prayer, followed by Jesus’ return to the disciples.
    • There are two exhortations to pray, which frame the scene (cf. below)

The references to Jesus’ sorrow and distress have also been eliminated—that is, unless we accept vv. 43-44 as original, in which case Luke’s version contains a different (and even more striking) depiction of Jesus’ physical and emotional anguish. The overall tone and tenor of Luke’s account would seem to argue against this portrait in vv. 43-44. The shorter text has a clear chiastic structure (another argument in its favor):

    • Exhortation to the disciples to pray, so as not to come into testing/temptation (v. 40)
      • Jesus withdraws from them and falls down to his knees on the ground (v. 41)
        ——His prayer to the Father (v. 42)
      • He stands up from prayer and returns to the disciples (v. 45)
    • Exhortation to the disciples to pray, so as not to come into testing/temptation (v. 46)

The Lukan form of Jesus’ prayer differs slightly from those in Mark/Matthew, combining elements of both versions (cp. above):

“Father, if you will (it), carry along this cup (away) from me! Yet let your will, not mine, come to be” (v. 42)

This idiom of drinking the cup is a way of expressing the acceptance of one’s destiny, as it has been determined by God. For something of the Old Testament background, cf. Psalm 11:6; 75:9; Isa 51:17, 22; Jer 25:15; 49:12; Lam 4:21. Sometimes the image carries the sense of accepting one’s death, as in the expression “cup of death” in the Jerusalem II Targum on Gen 40:23 (cf. Fitzmyer, p. 1442).

John 18:1-11

John’s version of the Garden scene is quite different from the Synoptics, and certainly derives from a separate line of tradition. Yet there are certain elements in common which indicate that both lines rely upon a fundamental set of historical traditions:

    • The general location—a place on the slope of the Mount of Olives, though indicated by different designations. John is unique in describing it as a garden spot across the “winter-flowing Kidron” riverbed (v. 1). There may be an allusion here to 2 Sam 15:23.
    • The arrival of Judas (the betrayal) with a crowd of police/soldiers and attendants of the religious authorities (Chief Priests, etc). The tradition that Judas was familiar with the place (v. 2) may have confirmation from the notice in Lk 22:39.
    • Jesus addresses them (spec. Judas) on their arrival
    • The incident of the disciple who cuts off the ear of the High Priest’s slave with a sword
    • Jesus’ words of rebuke in response (in Matthew & Luke, but not Mark), along with a declaration regarding the necessity of these things (i.e. his arrest) coming to pass
    • Jesus is taken into custody by the crowd

The outline of John’s account is quite simple:

    • Narrative introduction (vv. 1-2)
    • The arrival of Judas with the crowd—their encounter with Jesus (vv. 3-9)
    • Peter’s violent action and Jesus’ response (vv. 10-11)

The central scene is very much unique to John, both in the way Judas is presented, and, even more so, by the depiction of the crowd’s encounter with Jesus (vv. 4-8). The detail in vv. 2-3 reminds the reader of Judas’ former inclusion as one of Jesus’ Twelve closest disciples, and of the betrayal as he arrives with a crowd of attendants (acting as police) from the Chief Priests, along with (Roman) soldiers (a detail found only in John). After verse 5, Judas essentially disappears from the scene; there is nothing corresponding to Mk 14:44-45 par. His role (as betrayer) was to set Jesus’ Passion and death in motion.

By contrast, the encounter in vv. 4-8 between Jesus and the crowd is striking, with nothing like it in the Synoptics (cp. Mk 14:48-49, for the nearest parallel). Jesus has a commanding presence, and speaks with such authority, so as to cause the crowd to shrink back and fall to the ground. His double declaration of e)gw\ ei)mi (“I am [he]”, vv. 6, 8) is certainly to be related to the earlier I AM statements of Jesus in John, and intended here as a declaration of his identity as the eternal Son of God. As such it carries definite Christological weight, and is a far cry from the portrait of Jesus in the Synoptic version of the Garden episode. In this same spirit is the emphasis on Jesus’ control over the disciples—those given to him by God the Father and left in his care (vv. 8-9). His authority protects them from harm in the moment of his arrest.

It is significant that John’s version contains nothing of the Synoptic depiction of Jesus’ distress and anguish; indeed, there is nothing at all corresponding to the Prayer scene (cf. above), except perhaps for the wording of the concluding declaration in v. 11. A closer parallel may be found at an earlier point in the narrative, in 12:27ff:

“Now my soul has been disturbed, and what may I say? ‘Father, save me out of this hour?’ But through this [i.e. for this reason] I came into this hour.” (v. 27)

The Johannine presentation of the disciple’s rash and violent act with the sword is meant to serve as a decided contrast to the calm authority and control with which Jesus acts. John provides several interesting (and unique) details:

    • The disciple, otherwise unidentified in the Synoptics, is Peter
    • The name of the slave—Malchus
    • Agreement with Luke in specifying the right ear

The latter is a natural development of the tradition; the second would appear (on objective grounds) to be authentic historical information. Only the identification of the disciple with Peter is problematic—how and/or why would the other Gospels have left out this key bit of information if it were part of the original tradition? However one judges the historical-critical question, the identification with Peter is important within the Johannine narrative, as it serves as a parallel to Peter’s role (his denial) in the next episode. His rash act with the sword is, in some ways, an extension of his failure in the denial scene. Often in the Gospel tradition, Peter effectively represents all the disciples, and so perhaps we should understand it here.

Even more significant is Jesus’ response to Peter’s act (v. 11). Matthew and Luke also record (very different) responses; John’s version is closest to the declaration by Jesus in Matthew (26:52-54), at least in its initial words:

“Turn your sword away back into its place!…” (Matthew)
“Cast (your) sword (back) into the sheath!…” (John)

In place of the Synoptic reference to the fulfillment of Scripture (Matt 26:54 par), in John’s version, Jesus’ words echo the Synoptic prayer scene:

“…the cup which the Father has given me (to drink), (indeed) shall I not drink it?” (v. 11b)

John’s account also differs slightly in that he separates the actual arrest of Jesus (v. 12) from the main Garden scene, making it part of the next episode—the interrogation of Jesus before the Jewish Council (Sanhedrin)—which will be discussed in the next note.

References above marked “Fitzmyer” are to J. A. Fitzmyer, The Gospel According to Luke, Anchor Bible [AB] Vol. 28, 28A (1985).

Jesus and the Gospel Tradition: The Passion Narrative, Pt 3 (Mk 14:32-52 par)

The Garden/Gethsemane Episode

The next (third) episode of the Passion Narrative is the scene in Gethsemane, so identified as the location in the Synoptic tradition (Mark/Matthew). In this episode, Jesus’ suffering (his Passion) truly begins, climaxing in his arrest. For the basic outline and treatment of the Synoptic tradition, we begin with the Gospel of Mark.

Mark 14:32-52

The outline of this episode is quite simple, being comprised of two scenes:

  1. The scene of Jesus in Prayer—vv. 32-41b
  2. The Arrest of Jesus—vv. 43-52

The declaration of Jesus in vv. 41b-42 is at the center of the episode, joining both scenes and effectively announcing the beginning of his Passion:

“…the hour came—see, the Son of Man is (being) given along into the hands of sinful (men)! Rise (up)! we should lead (ourselves) away—see, the (one) giving me along has come near!”

With the aorist form of h@lqen (“came”) Jesus may be telling his disciples “the hour came i.e. while you were sleeping” (cf. verses 37, 40-41a).

The arrest of Jesus itself can be divided into two portions:

    • The arrival of Judas and his kiss identifying Jesus (vv. 43-45)
    • The seizure (arrest) of Jesus (vv. 46-52), which contains two traditions:
      • A disciple strikes off with his sword the ear of the High Priest’s servant (v. 47)
      • The description of the young man who represents the fleeing disciples (vv. 51-52)

Neither Matthew nor Luke records the tradition in vv. 51-52, and it may be a local detail unique to Mark’s Gospel. However, it seems clear that both traditions, in different ways, are meant to reflect Jesus’ prophetic prediction in verse 27 (citing Zech 13:7). In between these two traditions, a saying (declaration) by Jesus is recorded (vv. 48-49):

“Did you come out as (you would) upon a (violent) robber, with swords and sticks, to take me (in) together? (Day) by day I was (facing) toward you in the sacred place [i.e. Temple] and you did not take (firm) hold of me (then), but (only now so) that the Writings [i.e. Scriptures] might be fulfilled!”

When we turn to the Gospels of Matthew and Luke, we can see that, while the basic Synoptic (Markan) outline is followed, there are certain signs of development in the Tradition.

Matthew 26:36-56

The main differences in Matthew (compared with Mark) are:

    • The form and presentation of Jesus’ words during the Prayer scene (vv. 36-42, cf. below)
    • An expansion of the Judas tradition in vv. 49-50
    • The additional saying of Jesus in vv. 52-54
    • There is no reference to the disciple (young man) of Mk 14:51-52

The differences which appear to be unique to Matthew are in verses 49-50, 52-54:

The Judas tradition—This will be discussed further in a separate note on Judas, but Matthew has ‘expanded’ this scene with additional details not found in Mark:

    • The crowd with Judas is described as a throng/crowd of many [polu/$] people
    • The Chief Priests and Elders are identified as being “of the people” [tou= laou=]
    • Judas’ greeting to Jesus includes the salutation xai=re
    • Jesus’ words to Judas (v. 50a), which could be read either as (a) a statement or (b) a question:
      “(My) companion, (act) upon that which you are along (to do)”
      “(My) companion, upon what [i.e. for what purpose] are you along (here)?”

The Saying of Jesus—Following the violent act of Jesus’ disciple (who is not identified) with the sword (v. 51), Matthew records an extensive saying by Jesus which clearly reflects ethical teaching—not only for Jesus’ disciples, but for believers in general:

“Turn away your sword (back) into its place! for all the (one)s taking sword (in hand) in [i.e. by] (the) sword (they) will destroy (themselves). Or do you consider that I am not able to call my Father alongside and will he (not) stand more than twelve legions of Messengers alongside of me? (But) then how would the Writings be fulfilled (which declare) that it is necessary (for things) to come to be this (way)?”

Luke 22:39-53

In some ways, Luke’s account is simpler and shorter, and yet includes a considerable number of details not found in the other Synoptics. These include:

    • The prediction of Peter’s denial (vv. 31-34) is made part of the Last Supper scene, so the reference to their journey to the Mount of Olives (v. 39) becomes part of the Gethsemane/Garden episode (Luke does not mention the place name “Gethsemane”).
    • The Prayer scene is greatly abridged, especially if one omits the disputed verses 43-44 for which there is considerable uncertainty in the textual tradition (addressed in a supplemental note).
    • Luke, like Matthew, has developed the arrest scene, further expanding and emphasizing the role of Judas and eliminating any mention of the disciples’ flight.

Generally, the arrest scene in Luke is narrated in a simpler fashion, but there are a number of added details unique to Luke:

    • The kiss (lit. “[mark of] affection”) by Judas is not actually mentioned (only “he came near to give Yeshua the mark of affection”). Apparently before Judas kisses him, Jesus, in Luke’s version, says to him: “Yehudah, you give along [i.e. betray] the Son of Man with a mark of affection?” (v. 48)
    • Before the actual seizure of Jesus, some of the disciples ask him: “Lord, shall we strike (them) in [i.e. with] (the) sword?” (v. 49). This refers to one of the two swords mentioned earlier in v. 38—a violent and improper application of Jesus’ teaching, to be sure!
    • Luke records (a) Jesus’ response to his disciples, and (b) his act of healing the ear that was severed (v. 51), identified specifically as the man’s right ear. Jesus’ words of rebuke are difficult to interpret and translate precisely. It may be understood as a sharp rebuke (i.e. “No more of this!”), or in terms of an explanation as to why they must not act—”Let (things) be (even) until this [i.e. my arrest]!” The tenor of the tradition overall would favor the latter, but the specific teaching in vv. 24-27ff may indicate that Luke has something like the former in mind.
    • Jesus’ address to Judas and the crowd (vv. 52-53) follows the Synoptic tradition in Mark 14:48-49, except for the concluding statement, which is quite different:
      “but (it is so) that the Writings [i.e. Scriptures] might be fulfilled” (Mk 14:49)
      “but this is your hour and the authority [e)cousi/a] of darkness!” (Lk 22:53)
      The word “hour” (w%ra) refers to the time of Jesus’ Passion and links back to the start of the Last Supper scene in Luke (v. 14). This time of darkness also reflects the opening of the Passion narrative, in which Luke records that Satan entered Judas (v. 3). For similar associations with the Devil and darkness, cf. John 13:2, 30b. The Gospel of John also uses the word “hour” in a similar way, to introduction the Passion narrative (13:1).

In the next note, I will examine the differences in the Prayer scene between the Synoptic versions, and also look briefly at the unique tradition presented in John’s Gospel.

Jesus and the Gospel Tradition: The Passion Narrative, Pt 2 (Jn 13:3-17)

John 6:51-58; 13:1-38 (continued)

In the previous note, in regard to the lack of any reference to the Lord’s Supper in John’s account of the Passover meal (Last Supper) scene, I looked at the possible references to the Eucharist in Jn 6:51-58. Today, I will examine the other major difference in John’s version.

The Foot-Washing (Jn 13:3-17)

Assuming that both John and the Synoptic are referring to the same essential historical tradition—the (Passover) meal with Jesus and his close disciples (the “Last Supper”)—it is striking that, not only has the author left out any reference to the institution of the “Lord’s Supper” (cf. the previous note), but has included a very different sort of sacramental scene. This, of course, is the washing of the disciples’ feet by Jesus in vv. 3-17. In order to gain a better understanding of the possible significance of this tradition (that is, why the author chose to include it so prominently), a quick survey of the structure of the episode may be helpful:

    • Narrative introduction (v. 2), which spotlights the betrayal by Judas (as in the Synoptic tradition, Mk 14:10-11 par). Verse 1 serves as the narrative (and thematic) introduction to the Passion narrative as a whole.
    • The Foot-Washing tradition (vv. 3-17) which functions as a short discourse in the style of the Johannine Discourses of Jesus:
      —The narrative description of Jesus’ act (vv. 3-5)
      —The Dialogue with Peter (vv. 6-11)
      —The Exposition by Jesus (vv. 12-17)
    • The Prediction of the Betrayal (vv. 18-30a)
    • Concluding statement (v. 30b): “And it was night”

Thus the foot-washing is one of two main components to the episode; as such, it clearly takes the place of the “Lord’s Supper” in the Synoptic tradition. Each of the three parts of the foot-washing scene provides important information as to its significance and importance for the Gospel writer (and/or the tradition he inherited).

Description of Jesus’ act (vv. 3-5)—Here the author sets the act precisely in context:

“Seeing [i.e. knowing] that the Father gave all (thing)s into his hand, and that he came out from God and that toward God he leads (himself) under [i.e. back]…” (v. 3)

This introductory statement is a veritable epitome of Johannine theology and the portrait we see of Christ in the Gospel. The entire scope of the Passion is under the guidance of God the Father, and takes place completely according to his purpose. Jesus, as the Son sent by the Father, is fully aware of this, that the process of his glorification (cf. verse 31ff)—his death, resurrection, and return to the Father—is about to commence. Seeing/knowing all this, Jesus

“…rises out of the dining and sets (aside) his garments and, taking a linen-towel, girded himself thoroughly…” (v. 4)

It is tempting to see this action as a kind of symbolic picture of the incarnation itself—in which Jesus “sets aside” his glory and takes on the role of a human servant (slave), whose duty it would be to perform such menial tasks as washing the feet of guests. Certainly, it is meant to depict the sacrificial service which Jesus’ was about to perform (i.e. his death) on behalf of those (the disciples/believers) whom God the Father had given to him. The wording suggests determination and purpose by Jesus in performing this act. Moreover, the participial labw/n (“taking…”) is also used in the Synoptic description of Jesus’ action with the bread and cup, and strongly indicates a similar allusion to Jesus’ sacrificial death.

“…then (after this) he throws [i.e. pours] water into a wash-basin and began to wash the feet of the learners [i.e. disciples] and to wipe it off with the towel with which he had been thoroughly girded” (v. 5)

Jesus’ action here reflects that of the woman (Mary) who anointed him in John’s version of the Anointing scene (12:1-11, v. 3; cf. also Lk 7:38). As that action was associated with Jesus’ coming death, so we should recognize a similar connection here. Only Jesus’ act of washing the feet of the disciples emphasizes the purpose of his death (i.e. that it is on their behalf), and that it is a sign of his willing self-sacrifice (cf. 10:11, 15, 17-18). There is an interesting parallel to this in the Synoptic tradition (cf. below).

The Dialogue with Peter (vv. 6-11)—The exchange between Jesus and Peter has always been seen as somewhat enigmatic. Is the point of it sacramental (i.e. the need for baptism), ethical (tied to repentance/penance), spiritual/mystical (participation in Jesus’ death), or something else entirely (e.g., a portrait of the need to show love)? A bit too much traditional theological and doctrinal weight has been given to the exchange. The key to it, I think, lies in the Johannine discourse format and style, which typically involves three basic components: (1) a saying or action by Jesus, (2) the person’s reaction which indicates a lack of understanding, and (3) an explanation by Jesus of its true/deeper meaning:

    1. Jesus’ action (cf. above) symbolizing his humble and sacrificial service (death) on behalf of those whom he loves (Peter and the other disciples/believers)
    2. Peter misunderstands on two levels:
      (a) Vv. 6, 8: it is not worthy of Jesus (his Lord/Master) to wash his feet (cp. the Synoptic tradition in Mk 8:32f par)
      (b) V. 9: it is a question of ordinary washing/bathing with water
      Jesus’ declares outright to Peter in v. 7 that he does not (and cannot) understand now the significance of the act
    3. Explanation by Jesus. The principal statement is v. 8b: “If I should not wash you, you have/hold no part with me”

The statement in v. 8b indicates that acceptance of Jesus’ sacrificial act is necessary in order to join and be united with him. The further illustrative exposition in verse 10 has caused commentators some difficulty, mainly, I think, because they have focused too much on the first half of the verse, rather than the second. The first half corrects Peter’s misunderstanding (v. 9)—i.e., that is not simply a question of bathing oneself with water. The true meaning is declared in the second half (v. 10b):

“…(the) whole (body/person) is clean; and (indeed) you are clean—but not all of you”

There is a clever conceptual play on words here:

    • the whole (of you) is clean
      —you [pl.] are clean
    • not all of you (are clean)

The implication is that all those whom God/Christ has chosen (disciples/believers) are fully clean; there is no need for any cleansing—physical, sacramental, or otherwise—in addition (cf. 15:3). Judas, however, is not one of the true believers chosen by God; Jesus chose him to be one of the Twelve (6:70-71), but his ultimate association is with the Devil and darkness (13:2, 30b; cf. also Lk 22:3, 53).

The Exposition by Jesus (vv. 12-17)—Here we have Jesus’ own explanation of the action. The disciples are to follow Jesus’ example, and give themselves (even their own lives) in sacrificial service to each other, as a sign of love. This comes to be an important theme in the Last Discourse (13:31-17:26) which follows the Supper scene.

Synoptic Parallel—While the Synoptics do not record the foot-washing episode as such, there is a general parallel, perhaps, in Luke 22:25-27. There, after the Passover meal (Last Supper), the author includes a block of teaching on discipleship (vv. 25-30, also 35-38). Because the sayings in vv. 25-27 have corresponding Synoptic versions in Mark 10:42-45 par, commentators have questioned their place in the Last Supper scene. However, the orientation of the Johannine foot-washing is roughly similar to vv. 25-27, with its emphasis on humility and sacrificial service. Interestingly, though Luke has nothing corresponding to it at this point, the saying in Mk 10:45 (in the context of vv. 42-44) is strikingly similar in tone and theme to what we see in John:

“For indeed the Son of Man [i.e. Jesus himself] did not come to be served, but to serve, and to give his soul [i.e. life] as a (means of) loosing (from bondage) in exchange for many” (Mk 10:45)

Such a saying would have fit well in the Last Supper scene (cf. Mk 14:22-25 par).

Jesus and the Gospel Tradition: The Passion Narrative, Pt 2 (Mk 14:12-25)

The Passover: Jesus with his Disciples

The second episode of the Passion Narrative in the Synoptics is the Passover meal which Jesus shared with his disciples the night of his arrest. In the Synoptic tradition, this “Last Supper” was unquestionably part of the Passover celebration. This setting was established in the narrative introduction (Mk 14:1 par), and is affirmed again at the start of this episode (vv. 12ff). The Passover setting of the Passion narrative is just as clear in the Gospel of John (12:1; 13:1, etc); however, as you may be aware (and as we shall see), there are significant chronological differences between John and the Synoptics on this point.

Mark 14:12-25 (par Matt 26:17-29; Lk 22:7-39)

There is a clear and simple three-part division to this episode in the Synoptics, as illustrated first by the Gospel of Mark:

    1. The Preparation (vv. 12-16)
    2. The Passover scene at mealtime (vv. 17-21)
    3. Institution of the “Lord’s Supper” (vv. 22-25)

Each of these parts has a specific thematic association:

    • Vv. 12-16—The Passover
    • Vv. 17-21—The Betrayal by Judas
    • Vv. 22-25—The Suffering and Death of Jesus

This thematic structure was probably inherited by the Gospel writer from the early tradition, though it is possible that he played a significant role in emphasizing it within the narrative. Each of the parts will be discussed in turn, beginning with Mark and then examining the parallels in Matthew and Luke to see how the tradition(s) may have been modified or developed.

Mark 14:12-16 / Matt 26:17-19 / Luke 22:7-13

There are two basic elements to the tradition in vv. 12-16 which, we may assume, caused it to be included in the core narrative: (1) the significance and importance of the Passover, and (2) an early historical tradition regarding the specific location (the “upper room”) in which the meal took place. With regard to the first point, the importance of Passover is indicated by the careful preparations that are made for it. Jesus gives specific instructions to his disciples (vv. 13-15), though it is not entirely clear whether this reflects arrangements which had already been made or, in particualar, special foreknowledge by Jesus as to how things would come about. The parallel with the preparations for his “triumphal entry” (11:2-6 par) suggest that the Gospel writer(s) understood it in the latter sense.

Matthew and Luke both follow the Markan narrative with relatively little variation. Matthew’s account (26:17-19) is briefer and simpler, as is typically so for this writer when developing the Tradition. Luke (22:7-13) follows Mark much more closely, including the detail of the Passover sacrifice (v. 7). However, there are a couple of notable differences (in v. 8):

    • Jesus appears to take the initiative with the disciples (cp. Mk 14:12b), and
    • The two disciples are identified as Peter and John; this detail most likely represents a development of the tradition, according to the early Christian tendency toward identifying otherwise unnamed figures.

The initial directive by Jesus in Luke’s version also serves to give added emphasis to the Passover theme.

Mark 14:17-21 / Matt 26:20-25 / Luke 22:14-38

The Passover meal itself is the setting for vv. 17-21ff, though the meal itself is really only described (partially) in Luke’s version. The primary focus of this scene in the Synoptic tradition is the dramatic moment of the identification of Judas as the betrayer. This may be outlined as follows:

  • The narrative setting (v. 17)
    • The initial declaration by Jesus (v. 18)
    • The disciples’ reaction (v. 19)
    • The second declaration by Jesus (v. 20)
    • The Son of Man saying (v. 21)

Note how the dramatic purpose of Jesus’ twin declaration is to identify the betrayer:

    • “…one out of you will give me along [i.e. betray me], the one eating with me” (v. 18)
    • “(It is) one of the Twelve, the one dipping in with me into the dish” (v. 20)

The first declaration indicates that it is one of Jesus’ disciples who is present, eating at the table with him. The second further identifies the man as one of the Twelve—i.e. one of Jesus’ closest disciples. This level of intimacy is also indicated by the parallel: “eating with me”—”dipping into the dish with me”. Possibly there is an allusion here to Psalm 41:9, an association specifically made (by Jesus) in John’s Gospel (13:18), and one which would doubtless have been recognized by early Christians familiar with the Scriptures. The Son of Man saying in verse 21 is the most distinctive element of the narrative, and unquestionably reflects a very early and well-established tradition:

“(On the one hand) the Son of Man leads (himself) under [i.e. goes away] even as it has been written about him, but (on the other hand) woe to that man through whom the Son of Man is given along [i.e. betrayed]! Fine for him if that man had not come to be (born) (at all)!”

As in the earlier scene, Matthew (26:20-25) follows Mark closely, but again narrates in simpler fashion. He includes one detail which would seem to reflect a development of the tradition: in verse 25, Judas (identified by the author as “the one giving him [i.e. Jesus] along”) asks “Is (it) I, Rabbi?”, to which Jesus responds “You (have) said (it)”. It is rather an odd detail; its inclusion may be meant, in part, as a foreshadowing of Judas’ greeting at the moment of the arrest, where he also uses the honorific title “Rabbi” (v. 49).

Luke’s Gospel shows far more extensive development of the tradition here. The main differences are: (1) the identification of Judas and Son of Man saying occur after the institution of the Lord’s Supper (22:21-23), and (2) two blocks of teaching are included (vv. 24-30, 35-38)—one after the Lord’s Supper and the other after the prediction of Peter’s denial (vv. 31-34). These differences will be discussed in the upcoming note on Luke 22:14-38.

Mark 14:22-25 / Matt 26:26-29 / Luke 22:17-20

These verses preserve the important early Christian tradition of the institution of the “Lord’ Supper”. Their significance will be discussed in more detail in an upcoming note, but here will be helpful to observe the basic tradition as it is preserved by Mark (and Matthew). The outline is very simple:

  • Action by Jesus (the bread):
    “taking bread (and) giving a good account [i.e. blessing] (to God), he broke (it) and gave (it) to them” (v. 22a)
    • Words of Jesus:
      “Take (it)—this is my body” (v. 22b)
  • Action by Jesus (the cup/wine):
    “taking (the) drinking-cup (and) giving good words of (thanks for God’s) favor, he gave (it) to them and they all drank out of it” (v. 23)
    • Words of Jesus:
      “This is my blood of the diaqh/kh [i.e. ‘covenant’] th(at) is poured out over many” (v. 24)

An additional saying/declaration by Jesus (v. 25) concludes the solemn moment:

“Amen, I say to you that, no—I will not drink yet (again) out of the produce of the vine, until that day when I drink it new in the kingdom of God.”

This saying, with its “Amen, I say to you” (a)mh\n le/gw u(mi=n) formula (a well-attested mark of Jesus’ own style), is parallel to the declaration in v. 18.

Once again, Matthew (26:26-29) follows Mark, though with a couple of key differences (marked by italics):

    • “Take (it and) eat…”
    • “…poured out unto the release [i.e. forgiveness] of sins“
    • “…that day when I should drink it new with you in the kingdom of my Father“

Generally these details (along with a couple of other small modifications) appear to reflect a degree of development, an expanding of the core tradition with added information or emphasis. This will be discussed further, along with Luke’s unique presentation of this material, and the parallel tradition recorded by Paul (in 1 Cor 11:23-26), over the next two notes.