or, as he is usually called, the traitor, and betrayer
of our Lord. “The _treachery_ of Judas Iscariot,” says Dr. Hales, “his
_remorse_, and _suicide_, are occurrences altogether so strange and
extraordinary, that the motives by which he was actuated require to be
developed, as far as may be done, where the evangelists are, in a great
measure, silent concerning them, from the circumstances of the history
itself, and from the feelings of human nature. Judas, the leading trait
in whose character was covetousness, was probably induced to follow
Jesus at first with a view to the riches, honours, and other temporal
advantages, which he, in common with the rest, expected the Messiah’s
friends would enjoy. The astonishing miracles he saw him perform left no
room to doubt of the reality of his Master’s pretensions, who had,
indeed, himself in private actually accepted the title from his
Apostles; and Judas must have been much disappointed when Jesus
repeatedly refused the proffered royalty from the people in Galilee,
after the miracle of feeding the five thousand, and again after his
public procession to Jerusalem. He might naturally have grown impatient
under the delay, and dissatisfied also with Jesus for openly
discouraging all ambitious views among his disciples; and, therefore, he
might have devised the scheme of delivering him up to the sanhedrim, or
great council of the nation, (composed of the chief priests, scribes,
and elders,) in order to compel him to avow himself openly as the
Messiah before them; and to work such miracles, or to give them the sign
which they so often required, as would convince and induce them to elect
him in due form, and by that means enable him to reward his followers.
Even the rebukes of Jesus for his covetousness, and the detection of his
treacherous scheme, although they unquestionably offended Judas, might
only serve to stimulate him to the speedier execution of his plot,
during the feast of the passover, while the great concourse of the Jews,
from all parts assembled, might powerfully support the sanhedrim and
their Messiah against the Romans. The success of this measure, though
against his Master’s will, would be likely to procure him pardon, and
even to recommend him to favour afterward. Such might have been the
plausible suggestions by which Satan tempted him to the commission of
this crime. But when Judas, who attended the whole trial, saw that it
turned out quite contrary to his expectations, that Jesus was capitally
convicted by the council, as a false Christ and false prophet,
notwithstanding he had openly avowed himself; and that he wrought no
miracle, either for their conviction or for his own deliverance, as
Judas well knew he could, even from the circumstance of healing Malchus,
after he was apprehended; when he farther reflected, like Peter, on his
Master’s merciful forewarnings of his treachery, and mild and gentle
rebuke at the commission of it; he was seized with remorse, and offered
to return the paltry bribe of thirty pieces of silver to the chief
priests and elders instantly on the spot, saying, ‘I sinned in
delivering up innocent blood;’ and expected that on this they would have
desisted from the prosecution. But they were obstinate, and not only
would not relent, but threw the whole load of guilt upon him, refusing
to take their own share; for they said, ‘What is that to us? see thou to
that;’ thus, according to the aphorism, loving the treason, but hating
the traitor, after he had served their wicked turn. Stung to the quick
at their refusal to take back the money, while they condemned himself,
he went to the temple, cast down the whole sum in the treasury, or place
for receiving the offerings of the people; and, after he had thus
returned the wages of iniquity, he retired to some lonely place, not
far, perhaps, from the scene of Peter’s repentance; and, in the frenzy
of despair, and at the instigation of the devil, hanged himself;
crowning with suicide the murder of his Master and his friend; rejecting
his compassionate Saviour, and plunging his own soul into perdition! In
another place it is said that, ‘falling headlong, he burst asunder, and
all his bowels gushed out,’ Acts i, 18. Both these accounts might be
true: he might first have hanged himself from some tree on the edge of a
precipice; and, the rope or branch breaking, he might be dashed to
pieces by the fall.”
The above view of the case of Judas endeavours ingeniously to account
for his conduct by supposing him influenced by the motive of compelling
our Lord to declare himself, and assume the Messiahship in its earthly
glory. It will, however, be recollected, that the only key which the
evangelic narrative affords, is, Judas’s covetousness; which passion
was, in him, a growing one. It was this which destroyed whatever of
honest intention he might at first have in following Jesus; and when
fully under its influence he would be blinded by it to all but the
glittering object of the reward of iniquity. In such a mind there could
be no true faith, and no love; what wonder, then, when avarice was in
him a ruling and unrestrained passion, that he should betray his Lord?
Still it may be admitted that the knowledge which Judas had of our
Lord’s miraculous power, might lead him the more readily to put him into
the hands of the chief priests. He might suppose that he would deliver
himself out of their hands; and thus Judas attempted to play a double
villany, against Christ and against his employers.
of our Lord. “The _treachery_ of Judas Iscariot,” says Dr. Hales, “his
_remorse_, and _suicide_, are occurrences altogether so strange and
extraordinary, that the motives by which he was actuated require to be
developed, as far as may be done, where the evangelists are, in a great
measure, silent concerning them, from the circumstances of the history
itself, and from the feelings of human nature. Judas, the leading trait
in whose character was covetousness, was probably induced to follow
Jesus at first with a view to the riches, honours, and other temporal
advantages, which he, in common with the rest, expected the Messiah’s
friends would enjoy. The astonishing miracles he saw him perform left no
room to doubt of the reality of his Master’s pretensions, who had,
indeed, himself in private actually accepted the title from his
Apostles; and Judas must have been much disappointed when Jesus
repeatedly refused the proffered royalty from the people in Galilee,
after the miracle of feeding the five thousand, and again after his
public procession to Jerusalem. He might naturally have grown impatient
under the delay, and dissatisfied also with Jesus for openly
discouraging all ambitious views among his disciples; and, therefore, he
might have devised the scheme of delivering him up to the sanhedrim, or
great council of the nation, (composed of the chief priests, scribes,
and elders,) in order to compel him to avow himself openly as the
Messiah before them; and to work such miracles, or to give them the sign
which they so often required, as would convince and induce them to elect
him in due form, and by that means enable him to reward his followers.
Even the rebukes of Jesus for his covetousness, and the detection of his
treacherous scheme, although they unquestionably offended Judas, might
only serve to stimulate him to the speedier execution of his plot,
during the feast of the passover, while the great concourse of the Jews,
from all parts assembled, might powerfully support the sanhedrim and
their Messiah against the Romans. The success of this measure, though
against his Master’s will, would be likely to procure him pardon, and
even to recommend him to favour afterward. Such might have been the
plausible suggestions by which Satan tempted him to the commission of
this crime. But when Judas, who attended the whole trial, saw that it
turned out quite contrary to his expectations, that Jesus was capitally
convicted by the council, as a false Christ and false prophet,
notwithstanding he had openly avowed himself; and that he wrought no
miracle, either for their conviction or for his own deliverance, as
Judas well knew he could, even from the circumstance of healing Malchus,
after he was apprehended; when he farther reflected, like Peter, on his
Master’s merciful forewarnings of his treachery, and mild and gentle
rebuke at the commission of it; he was seized with remorse, and offered
to return the paltry bribe of thirty pieces of silver to the chief
priests and elders instantly on the spot, saying, ‘I sinned in
delivering up innocent blood;’ and expected that on this they would have
desisted from the prosecution. But they were obstinate, and not only
would not relent, but threw the whole load of guilt upon him, refusing
to take their own share; for they said, ‘What is that to us? see thou to
that;’ thus, according to the aphorism, loving the treason, but hating
the traitor, after he had served their wicked turn. Stung to the quick
at their refusal to take back the money, while they condemned himself,
he went to the temple, cast down the whole sum in the treasury, or place
for receiving the offerings of the people; and, after he had thus
returned the wages of iniquity, he retired to some lonely place, not
far, perhaps, from the scene of Peter’s repentance; and, in the frenzy
of despair, and at the instigation of the devil, hanged himself;
crowning with suicide the murder of his Master and his friend; rejecting
his compassionate Saviour, and plunging his own soul into perdition! In
another place it is said that, ‘falling headlong, he burst asunder, and
all his bowels gushed out,’ Acts i, 18. Both these accounts might be
true: he might first have hanged himself from some tree on the edge of a
precipice; and, the rope or branch breaking, he might be dashed to
pieces by the fall.”
The above view of the case of Judas endeavours ingeniously to account
for his conduct by supposing him influenced by the motive of compelling
our Lord to declare himself, and assume the Messiahship in its earthly
glory. It will, however, be recollected, that the only key which the
evangelic narrative affords, is, Judas’s covetousness; which passion
was, in him, a growing one. It was this which destroyed whatever of
honest intention he might at first have in following Jesus; and when
fully under its influence he would be blinded by it to all but the
glittering object of the reward of iniquity. In such a mind there could
be no true faith, and no love; what wonder, then, when avarice was in
him a ruling and unrestrained passion, that he should betray his Lord?
Still it may be admitted that the knowledge which Judas had of our
Lord’s miraculous power, might lead him the more readily to put him into
the hands of the chief priests. He might suppose that he would deliver
himself out of their hands; and thus Judas attempted to play a double
villany, against Christ and against his employers.