89

VII.

JUDAS.

90

91

When Jesus had washed the disciples’ feet, apparently in dead silence save for the interruption of Peter, He resumed those parts of His dress He had laid aside, and reclined at the table already spread for the supper. As the meal began, and while He was explaining the meaning of His act and the lesson He desired them to draw from it, John, who lay next Him at table, saw that His face did not wear the expression of festal joy, nor even of untroubled composure, but was clouded with deep concern and grief. The reason of this was immediately apparent: already, while washing Peter’s feet, He had awakened the attention and excited the consciences of the disciples by hinting that on some one of them at least, if not on more, uncleansed guilt still lay, even though all partook in the symbolic washing. And now in His explanation of the foot-washing He repeats this limitation and warning, and also points at the precise nature of the guilt, though not yet singling out the guilty person. “I speak not of you all; I know whom I have chosen; I have not been deceived: but it was necessary that this part of God’s purpose be fulfilled, and that this Scripture, ‘He that eateth bread with Me, hath lifted up his heel against Me,’ receive accomplishment in Me.”

92

It was impossible that Jesus should undisturbedly eat out of the same dish with the man whom He knew to have already sold Him to the priests; it were unfair to the other disciples and a violence to His own feelings to allow such a man any longer to remain in their company. But our Lord does not name the traitor and denounce him; he singles him out and sends him from the table on his hateful mission by a process that left every man at the table unaware on what errand he was despatched. In this process there were three steps. First of all, our Lord indicated that among the disciples there was a traitor. With dismay these true-hearted men hear the firmly pronounced statement “one of you shall betray Me” (ver. 21). All of them, as another Evangelist informs us, were exceeding sorrowful, and looked on one another in bewilderment; and unable to detect the conscious look of guilt in the face of any of their companions, or to recall any circumstance which might fix even suspicion on any of them, each, conscious of the deep, unfathomed capacity for evil in his own heart, can but frankly ask of the Master, “Lord, is it I?” It is a question that at once proves their consciousness of actual innocence and possible guilt. It was a kindness in the Lord to give these genuine men, who were so shortly to go through trial for His sake, an opportunity of discovering how much they loved Him and how closely knit their hearts had really become to Him. This question of theirs expressed the deep pain and shame that the very thought of the possibility of their being false to Him gave them. They must at all hazards be cleared of this charge. And from this shock of the very idea of being untrue their hearts recoiled towards Him with an enthusiastic tenderness that made this moment93 possibly as moving a passage as any that occurred that eventful night But there was one of them that did not join in the question “Lord, is it I?”—else must not our Lord have broken silence? The Twelve are still left in doubt, none noticing in the eagerness of questioning who has not asked, each only glad to know he himself is not charged.

The second step in the process is recorded in the 26th chapter of Matthew, where we read that, when the disciples asked “Lord, is it I?” Jesus answered, “He that dippeth his hand with Me in the dish, the same shall betray Me.” It was a large company, and there were necessarily several dishes on the table, so that probably there were three others using the same dish as our Lord: John we know was next Him; Peter was near enough to John to make signs and whisper to him; Judas was also close to Jesus, a position which he either always occupied as treasurer and purveyor of the company, or into which he thrust himself this evening with the purpose of more effectually screening himself from suspicion. The circle of suspicion is thus narrowed to the one or two who were not only so intimate as to be eating at the same table, but as to be dipping in the same dish.

The third step in the process of discovery went on almost simultaneously with this. The impatient Peter, who had himself so often unwittingly given offence to his Master, is resolved to find out definitely who is pointed at, and yet dare not say to Christ “Who is it?” He beckons therefore to John to ask Jesus privately, as he lay next to Jesus. John leans a little back towards Jesus and puts in a whisper the definite question “Who is it?” and Jesus in the ear of the beloved disciple whispers the reply, “He it is to whom 94 I shall give a sop when I have dipped it.” And when He had dipped the sop, He gave it to Judas Iscariot. This reveals to John, but to no one else, who the traitor was, for the giving of the sop was no more at that table than the handing of a plate or the offer of any article of food is at any table. John alone knew the significance of it. But Judas had already taken alarm at the narrowing of the circle of suspicion, and had possibly for the moment ceased dipping in the same dish with Jesus, lest he should be identified with the traitor. Jesus therefore dips for him and offers him the sop which he will not himself take, and the look that accompanies the act, as well as the act itself, shows Judas that his treachery is discovered. He therefore mechanically takes up in a somewhat colder form the question of the rest, and says, “Master, is it I?” His fear subdues his voice to a whisper, heard only by John and the Lord; and the answer, “Thou hast said. That thou doest, do quickly,” is equally unobserved by the rest. Judas need fear no violence at their hands; John alone knows the meaning of his abrupt rising and hurrying from the room, and John sees that Jesus wishes him to go unobserved. The rest, therefore, thought only that Judas was going out to make some final purchases that had been forgotten, or to care for the poor in this season of festivity. But John saw differently. “The traitor,” he says, “went immediately out; and it was night.” As his ill-omened, stealthy figure glided from the chamber, the sudden night of the Eastern twilightless sunset had fallen on the company; sadness, silence, and gloom fell upon John’s spirit; the hour of darkness had at length fallen in the very midst of this quiet feast.

This sin of Judas presents us with one of the most 95 perplexed problems of life and character that the strange circumstances of this world have ever produced. Let us first of all look at the connection of this betrayal with the life of Christ, and then consider the phase of character exhibited in Judas. In connection with the life of Christ the difficulty is to understand why the death of Christ was to be brought about in this particular way of treachery among His own followers. It may be said that it came to pass “that Scripture might be fulfilled,” that this special prediction in the 41st Psalm might be fulfilled. But why was such a prediction made? It was of course the event which determined the prediction, not the prediction which determined the event. Was it, then, an accident that Jesus should be handed over to the authorities in this particular way? Or was there any significance in it, that justifies its being made so prominent in the narrative? Certainly if our Lord was to be brought into contact with the most painful form of sin, He must have experience of treachery. He had known the sorrow that death brings to the survivors; He had known the pain and disappointment of being resisted by stupid, obstinate, bad-hearted men; but if He was to know the utmost of misery which man can inflict upon man, He must be brought into contact with one who could accept His love, eat His bread, press His hand with assurance of fidelity, and then sell Him.

When we endeavour to set before our minds a clear idea of the character of Judas, and to understand how such a character could be developed, we have to acknowledge that we could desire a few more facts in order to certify us of what we can now only conjecture. Obviously we must start from the idea that96 with extraordinary capacity for wickedness Judas had also more than ordinary leanings to what was good. He was an Apostle, and had, we must suppose, been called to that office by Christ under the impression that he possessed gifts which would make him very serviceable to the Christian community. He was himself so impressed with Christ as to follow Him: making those pecuniary sacrifices of which Peter boastfully spoke, and which must have been specially sore to Judas. It is possible, indeed, that he may have followed Jesus as a speculation, hoping to receive wealth and honour in the new kingdom; but this motive mingled with the attachment to Christ’s person which all the Apostles had, and mingles in a different form with the discipleship of all Christians. With this motive, therefore, there probably mingled in the mind of Judas a desire to be with One who could shield him from evil influences; he judged that with Jesus he would find continual aid against his weaker nature. Possibly he wished by one bold abandonment of the world to get rid for ever of his covetousness. That Judas was trusted by the other Apostles is manifest from the fact that to him they committed their common fund,—not to John, whose dreamy and abstracted nature ill fitted him for minute practical affairs; not to Peter, whose impulsive nature might often have landed the little company in difficulties; not even to Matthew, accustomed as he was to accounts; but to Judas, who had the economical habits, the aptitude for finance, the love of bargaining, which regularly go hand in hand with the love of money. This practical faculty for finance and for affairs generally might, if rightly guided, have become a most serviceable element in the Apostolate, and might have enabled Judas more successfully than any other97 of the Apostles to mediate between the Church and the world. That Judas in all other respects conducted himself circumspectly is proved by the fact that, though other Apostles incurred the displeasure of Christ and were rebuked by Him, Judas committed no glaring fault till this last week. Even to the end he was unsuspected by his fellow-Apostles; and to the end he had an active conscience. His last act, were it not so awful, would inspire us with something like respect for him: he is overwhelmed with remorse and shame; his sense of guilt is stronger even than the love of money that had hitherto been his strongest passion: he judges himself fairly, sees what he has become, and goes to his own place; recognises as not every man does recognise what is his fit habitation, and goes to it.

But this man, with his good impulses, his resolute will, his enlightened conscience, his favouring circumstances, his frequent feelings of affection towards Christ and desire to serve Him, committed a crime so unparalleled in wickedness that men practically make very little attempt to estimate it or measure it with sins of their own. Commonly we think of it as a special, exceptional wickedness—not so much the natural product of a heart like our own and what may be reproduced by ourselves, as the work of Satan using a man as his scarcely responsible tool to effect a purpose which needs never again to be effected.

If we ask what precisely it was in the crime of Judas that makes us so abhor it, manifestly its most hateful ingredient was its treachery. “It was not an enemy that reproached me; then I could have borne it; but it was thou, a man mine equal, my guide, and mine acquaintance.” Cæsar defended himself till the dagger of a friend pierced him; then in indignant grief98 he covered his head with his mantle and accepted his fate. You can forgive the open blow of a declared enemy against whom you are on your guard; but the man that lives with you on terms of the greatest intimacy for years, so that he learns your ways and habits, the state of your affairs and your past history—the man whom you so confide in and like that you communicate to him freely much that you keep hidden from others, and who, while still professing friendship, uses the information he has gained to blacken your character and ruin your peace, to injure your family or damage your business,—this man, you know, has much to repent of. So one can forgive the Pharisees who knew not what they did, and were throughout the declared opponents of Christ; but Judas attached himself to Christ, knew that His life was one of unmixed benevolence, was conscious that Christ would have given up anything to serve him, felt moved and proud from time to time by the fact that Christ loved him, and yet at the last used all these privileges of friendship against his Friend.

And Judas did not scruple to use this power that only the love of Jesus could have given him, to betray Him to men whom he knew to be unscrupulous and resolved to destroy Him. The garden where the Lord prayed for His enemies was not sacred to Judas; the cheek that a seraph would blush to kiss, and to salute which was the beginning of joy eternal to the devout disciple, was mere common clay to this man into whom Satan had entered. The crime of Judas is invested with a horror altogether its own by the fact that this Person whom he betrayed was the Son of God and the Saviour of the world, the Best-beloved of God and every man’s Friend. The greatest blessing that God had ever given 99 to earth Judas was forward to reject: not altogether unaware of the majesty of Christ, Judas presumed to use Him in a little money-making scheme of his own.

The best use that Judas could think of putting Jesus to, the best use he could make of Him whom all angels worship, was to sell Him for £5.¹²¹²   More exactly, £3 10 8, the legal value of a slave. He could get nothing more out of Christ than that. After three years’ acquaintanceship and observation of the various ways in which Christ could bless people, this was all he could get from Him. And there are still such men: men for whom there is nothing in Christ; men who can find nothing in Him that they sincerely care for; men who, though calling themselves His followers, would, if truth were told, be better content and feel they had more substantial profit if they could turn Him into money.

So difficult is it to comprehend how any man who had lived as the friend of Jesus could find it in his heart to betray Him, should resist the touching expressions of love that were shown him, and brave the awful warning uttered at the supper-table—so difficult is it to suppose that any man, however infatuated, would so deliberately sell his soul for £5, that a theory has been started to explain the crime by mitigating its guilt. It has been supposed that when he delivered up his Master into the hands of the chief priests he expected that our Lord would save Himself by a miracle. He knew that Jesus meant to proclaim a kingdom; he had been waiting for three years now, eagerly expecting that this proclamation and its accompanying gains would arrive. Yet he feared the opportunity was once more passing: Jesus had been brought into the city in triumph, but seemed indisposed to make use of this 100 popular excitement for any temporal advantage. Judas was weary of this inactivity: might he not himself bring matters to a crisis by giving Jesus into the hands of His enemies, and thus forcing Him to reveal His real power and assert by miracle His kingship? In corroboration of this theory, it is said that it is certain that Judas did not expect Jesus to be condemned; for when he saw that he was condemned he repented of his act.

This seems a shallow view to take of Judas’ remorse, and a feeble ground on which to build such a theory. A crime seems one thing before, another after, its commission. The murderer expects and wishes to kill his victim, but how often is he seized with an agony of remorse as soon as the blow is struck? Before we sin, it is the gain we see; after we sin, the guilt. It is impossible to construe the act of Judas into a mistaken act of friendship or impatience; the terms in which he is spoken of in Scripture forbid this idea; and one cannot suppose that a keen-sighted man like Judas could expect that, even supposing he did force our Lord to proclaim Himself, his own share in the business would be rewarded. He could not suppose this after the terrible denunciation and explicit statement that still rang in his ears when he hanged himself: “The Son of man goeth as it is written of Him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born.”

We must then abide by the more commonplace view of this crime. The only mitigating circumstance that can be admitted is, that possibly among the many perplexed thoughts entertained by Judas he may have supposed that Jesus would be acquitted, or would at least not be punished with death. Still, this being101 admitted, the fact remains that he cared so little for the love of Christ, and regarded so little the good He was doing, and had so little common honour in him, that he sold his Master to His deadly enemies. And this monstrous wickedness is to be accounted for mainly by his love of money. Naturally covetous, he fed his evil disposition during those years he carried the bag for the disciples: while the rest are taken up with more spiritual matters, he gives more of his thought than is needful to the matter of collecting as much as possible; he counts it his special province to protect himself and the others against all “the probable emergencies and changes of life.” This he does, regardless of the frequent admonitions he hears from the Lord addressed to others; and as he finds excuses for his own avarice in the face of these admonitions, and hardens himself against the better impulses that are stirred within him by the words and presence of Christ, his covetousness roots itself deeper and deeper in his soul. Add to this, that now he was a disappointed man: the other disciples, finding that the kingdom of Christ was to be spiritual, were pure and high-minded enough to see that their disappointment was their great gain. The love of Christ had transformed them, and to be like Him was enough for them; but Judas still clung to the idea of earthly grandeur and wealth, and finding Christ was not to give him these he was soured and embittered. He saw that now, since that scene at Bethany the week before, his covetousness and earthliness would be resisted and would also betray him. He felt that he could no longer endure this poverty-stricken life, and had some rage at himself and at Christ that he had been inveigled into it by what he might be pleased to say to himself102 were false pretences. His self-restraint, he felt, was breaking down; his covetousness was getting the better of him; he felt that he must break with Christ and His followers; but in doing so he would at once win what he had lost during these years of poverty, and also revenge himself on those who had kept him poor, and finally would justify his own conduct in deserting this society by exploding it and causing it to cease from among men.

The sin of Judas, then, first of all teaches us the great power and danger of the love of money. The mere thirty pieces of silver would not have been enough to tempt Judas to commit so dastardly and black a crime; but he was now an embittered and desperate man, and he had become so by allowing money to be all in all to him for these last years of his life. For the danger of this passion consists very much in this—that it infallibly eats out of the soul every generous emotion and high aim: it is the failing of a sordid nature—a little, mean, earthly nature—a failing which, like all others, may be extirpated through God’s grace, but which is notoriously difficult to extirpate, and which notoriously is accompanied by or produces other features of character which are among the most repulsive one meets. The love of money is also dangerous, because it can be so easily gratified; all that we do in the world day by day is in the case of most of us connected with money, so that we have continual and not only occasional opportunity of sinning if we be inclined to the sin. Other passions are appealed to only now and again, but our employments touch this passion at all points. It leaves no long intervals, as other passions do, for repentance and amendment; but steadily, constantly, little by little, increases in force. Judas had his fingers in the bag103 all day; it was under his pillow and he dreamt upon it all night; and it was this that accelerated his ruin. And by this constant appeal it is sure to succeed at one time or other, if we be open to it. Judas could not suppose that his quiet self-aggrandisement by pilfering little coins from the bag could ever bring him to commit such a crime against his Lord: so may every covetous person fancy that his sin is one that is his own business, and will not damage his religious profession and ruin his soul as some wild lust or reckless infidelity would do. But Judas and those who sin with him in making continually little gains to which they have no right are wrong in supposing their sin is less dangerous; and for this reason—that covetousness is more a sin of the will than sins of the flesh or of a passionate nature; there is more choice in it; it is more the sin of the whole man unresisting; and therefore it, above all others, is called idolatry—it, above all others, proves that the man is in his heart choosing the world and not God. Therefore it is that even our Lord Himself spoke almost despairingly, certainly quite differently, of covetous men in comparison with other sinners.

Disappointment in Christ is not an unknown thing among ourselves. Men still profess to be Christians who are so only in the degree in which Judas was. They expect some good from Christ, but not all. They attach themselves to Christ in a loose, conventional way, expecting that, though they are Christians, they need not lose anything by their Christianity, nor make any great efforts or sacrifices. They retain command of their own life, and are prepared to go with Christ only so far as they find it agreeable or inviting. The eye of an observer may not be able to distinguish them from Christ’s true followers; but the distinction is present104 and is radical. They are seeking to use Christ, and are not willing to be used by Him. They are not wholly and heartily His, but merely seek to derive some influences from Him. The result is that they one day find that, through all their religious profession and apparent Christian life, their characteristic sin has actually been gaining strength. And finding this, they turn upon Christ with disappointment and rage in their hearts, because they become aware that they have lost both this world and the next—have lost many pleasures and gains they might have enjoyed, and yet have gained no spiritual attainment. They find that the reward of double-mindedness is the most absolute perdition, that both Christ and the world, to be made anything of, require the whole man, and that he who tries to get the good of both gets the good of neither. And when a man awakes to see that this is the result of his Christian profession, there is no deadliness of hatred to which the bitter disappointment of his soul will not carry him. He has himself been a dupe, and he calls Christ an impostor. He know himself to be damned, and he says there is no salvation in Christ.

But to this disastrous issue any cherished sin may also in its own way lead; for the more comprehensive lesson which this sin of Judas brings with it is the rapidity of sin’s growth and the enormous proportions it attains when the sinner is sinning against light, when he is in circumstances conducive to holiness and still sins. To discover the wickedest of men, to see the utmost of human guilt, we must look, not among the heathen, but among those who know God; not among the profligate, dissolute, abandoned classes of society, but among the Apostles. The good that was in Judas led him to join Christ, and kept him associated105 with Christ for some years; but the devil of covetousness that was cast out for a while returned and brought with him seven devils worse than himself. There was everything in his position to win him to unworldliness: the men he lived with cared not one whit for comforts or anything that money could buy; but instead of catching their spirit he took advantage of their carelessness. He was in a public position, liable to detection; but this, instead of making him honest perforce, made him only the more crafty and studiedly hypocritical. The solemn warnings of Christ, so far from intimidating him, only made him more skilful in evading all good influence, and made the road to hell easier. The position he enjoyed, and by which he might have been for ever enrolled among the foremost of mankind, one of the twelve foundations of the eternal city, he so skilfully misused that the greatest sinner feels glad that he has yet not been left to commit the sin of Judas. Had Judas not followed Christ he could never have attained the pinnacle of infamy on which he now for ever stands. In all probability he would have passed his days as a small trader with false weights in the little town of Kerioth, or, at the worst, might have developed into an extortionous publican, and have passed into oblivion with the thousands of unjust men who have died and been at last forced to let go the money that should long ago have belonged to others. Or had Judas followed Christ truly, then there lay before him the noblest of all lives, the most blessed of destinies. But he followed Christ and yet took his sin with him: and thence his ruin.