The Real Jesus of the Four Gospels

by John Birdseye Atwater

"And cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth" (Matt. XXV:30).

"Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels" (Matt. XXV:41).

[36] It is impossible for one not versed in the subtleties of Jewish religious ceremonies to understand the references in the four Gospels to the feast of unleavened bread and of the Passover. They do not seem to correspond with the somewhat intricate ritual given in the Old Testament (Ex. XII:1-20). If the Crucifixion occurred in the year A.D. 33, as the authorities generally agree, then the feast of the Passover began on the evening of Friday, the day after this supper and the day of the Crucifixion. This agrees with John's statements (John XIII:1; XVIII:28; XIX:14-31). But the other three Gospels speak of the supper on Thursday, as being the eating of the Passover.

[37] This strife is also given by Luke as of an earlier date (Luke IX:46). (See also Matt. XVIII:1; Mark IX:34; Mark X:35; Matt. XX:24).

[38] Mark tells of a "certain young man" who followed Jesus, until he was driven away by the soldiers (Mark XIV:51, 52). He is not identified, and apparently appears only at this place in the four Gospels.

[39] The motive of Judas in this transaction seems destined to remain an unsettled controversy. Was he simply a traitor, seeking to sell his Lord and Master for a price? Or was he a religious zealot, trying to force Jesus' hand? It has been already noted that the apostles, even at this late date, were expecting the immediate coming of Jesus' kingdom on earth and the installation of themselves into the chief offices of that kingdom (Luke XIX:11; XXII:24). Did Judas, in his supreme confidence in his Master's supernatural powers, feel convinced that, if once a contest were precipitated between the Pharisees and Jesus, the latter would exert those powers and utterly confound His enemies?

The most inexplicable thing in the whole transaction is its utter futility, both on the side of Judas and of the Pharisees also. On other visits to Jerusalem, Jesus had kept His movements more or less secret (John VIII:59; XI:54). But on this last visit there was not the slightest attempt at concealment. His entry into Jerusalem was attended by a great multitude, shouting and acclaiming Him (Matt. XXI:1-10; Mark XI:1-10; Luke XIX:30-40). His cleansing of the temple was an open and public act (Matt. XXI:12-14; Mark XI:15; Luke XIX:45, 46). Every day He taught openly in the temple (Luke XIX:47; XXII:53). The chief priests, elders and Pharisees were present at His teachings and argued with Him (Matt. XXI:23; Mark XI:27; Luke XX:1). They had already employed spies to follow Jesus in His preaching and note any seditious or heretical utterances (Luke XX:20). Every night Jesus and His twelve apostles went out to Bethany, coming back to Jerusalem in the morning, and the movements of so numerous a company could not have been concealed (Matt. XXI:17, 18, 20). Jesus must have been well-known in Bethany, both because of His long friendship with the family of Lazarus, and because of the miracle of raising Lazarus from the dead (John XI:45; XII:9). While in Bethany, Jesus and the apostles were entertained publicly at a supper in Simon's house (John XII:2; Matt. XXVI:6). So far as an identification of Jesus was concerned, or any assistance in making His arrest, Judas' services were entirely useless to the Pharisees, and there was no occasion for spending money on him. The most conclusive evidence on this point is that of Jesus Himself. All three of the synoptics agree that Jesus protested against a multitude with their swords and staves coming out to take Him in the night-time, as though He were a thief or a fugitive from justice. As He says, "I sat daily with you teaching in the temple, and ye laid no hold on me" (Matt. XXVI:55; Mark XIV:49; Luke XXII:53). According to John, who is considered the most accurate of the evangelists on the events of this last week, Judas did not kiss Jesus or make any other identification of Him. On the approach of the band, Jesus comes forth and says, "Whom seek ye? They answered Him, Jesus of Nazareth. Jesus saith unto them, I am he. And Judas also, which betrayed Him, stood with them" (John XVIII:5). The Pharisees seem to have had some trouble in procuring the proof of Jesus' heretical sayings (Matt. XXII:15-16; Mark XII:13; Luke XI:54; Luke XX:20; Matt. XXVI:60). If Judas had offered to furnish this evidence, the bargain with the Pharisees would be understandable.

As to the pecuniary side of the transaction, Matthew is the only one who states that a bargain was made for a definite sum of money. According to the account of Mark and Luke, Judas volunteered his services, and the Pharisees "promised to give him money." John does not mention any money paid or to be paid, although he is especially bitter against Judas (John VI:64, 70, 71; XII:6; XIII:2, 27). Now, Judas was the treasurer of the apostles' company and carried the bag (John XIII:29; XII:6). If avarice were his motive, it would seem strange that he would give up this post and the possibilities of peculation which it offered, for the small sum of money he would get from the Pharisees.

Moreover, the fact that, immediately after the conviction of Jesus, Judas tendered back the money to the Pharisees, and, when they refused it, cast it down in the temple, and went out and hanged himself, tends strongly to support the theory that he was a misguided zealot (Matt. XXVII:3-6).

Against this is the unanimous evidence of the Gospels that he was the betrayer of Jesus, and that Jesus recognized and branded him as such.