Archive for category Betrayal
“The story is told again of the betrayal of Jesus by Judas. This time the account is from Matthew. We must listen again and let it pierce our hearts. Before the Passover Judas goes to the authorities and asks what they are willing to give him if hand him Jesus over them. This is a business transaction, a deal. Jesus is a commodity, and money changes hands.
Meanwhile, Jesus is making his own plans for the Passover meal, sending his disciples on ahead into the city to arrange a house for a dinner. An anonymous donor lends Jesus his house. And dinner begins. As it grows dark, Jesus speaks: “I give you my word, one of you is about to betray me.” The rest of the group is distressed and each asks Jesus the same question: “Surely it is not I, Lord?” Jesus replies them with this harsh word: “He who has dipped his hand into the dish with me is he one who will betray me. The Son of Man indeed goes, as it is written of him, but woe to that man by whom the Son of Man is betrayed. It would be better for that man if he had never been born” (Mt 26:23-24).
It was a custom among the tribes for either host or guest, or one of two close friends, to take a piece of bread or meat and dip it in oil or wine and feed it to the other as a sign of closeness, of kinship. In fact, once a person had eaten at the table in a Bedouin’s camp and shared food he literally was considered kin for the seventy-two hours that the food shared was in his body, bound even closer than by blood ties. Judas takes the food, and even bound as close as that to Jesus, he intends to betray him.” (Megan Mc Keena, Lent 1998, The Daily Readings, Orbis Books Maryknoll). ). By doing so, Jesus successfully shows to his disciples the horror of betrayal (committed by Judas) in the face of his act of hospitality (see JBC 61:176). Here the treachery of Judas is seen at its worst. He must have been the perfect actor and the perfect hypocrite. If the other disciples had known what Judas was about, he would never left that room alive.
Table fellowship is a celebration of friendship and oneness of mind and heart. Hearing Jesus accusing one of them being a traitor is indeed disturbing and shocking. Trying to lift the veil of gloom caused by Jesus’ words, each tried to assure him by asking, “Surely, it is not I Lord? Note that they address Jesus as “Lord,” a title that expresses their acceptance of the power of Jesus over them.
In the Greek translation of the Old Testament, the ineffable Hebrew name YHWH, by which God revealed himself to Moses (cf. Ex 3:14), is rendered Kyrios, “Lord.” From then on, “Lord” becomes the more usual name by which to indicate the divinity of Israel’s God. The New Testament uses this full sense of the title “Lord” both for the Father and –what is new-for Jesus, who thereby recognized as God himself (cf. 1 Cor 2:8).
Very often in the Gospels people address Jesus as “Lord.” This title testifies to the respect and trust of those who approach him for help and healing (cf. Mt 8:2; 14:30; 15:22; et al.). At the prompting of the Holy Spirit, “Lord” expresses the recognition of the divine mystery of Jesus. In the encounter with the risen Jesus, this title becomes adoration: “My Lord and my God!” It thus takes on a connotation of love and affection that remains proper to the Christian tradition: It is the Lord!” (Jn 20:28; Jn 21:7).
Judas Iscariot is the only one who addreses Jesus as “Rabbi”” which is also used by Jesus’ enemies and critics. What makes Judas betray Jesus is more than just the love for money. Judas’ belief in Jesus’ person and mission has weakened or ceased altogether. He is scandalized, that is, he stumbles and loses faith in the Master.
“Faith is an entirely free gift that God makes to man. We can lose this priceless gift, as St. Paul indicated to St. Timothy: ‘Wage the good warfare, holding faith and good conscience. By rejecting conscience, certain persons have made a shipwreck of their faith’ (1 Tm 1:18-19). To live, grow and persevere in the faith until the end, we must nourish it with the word of God; we must beg the Lord to increase our faith” (CCC 162).
Officially, today is the last day of Lent. Our Journey is complete. Now we go to celebrate Easter. Alexander Schmemann, a great liturgical scholar, writes:
Even though we are baptized, what we constantly lose and betray is precisely that which we receive at baptism. Therefore, Easter is our return every year to our baptism, whereas Lent is our preparation for that return-the slow and sustained effort to perform, at the end, our passage into new life in Christ…Each Lent and Easter are, once again, the rediscovery and the recovery by us of what we were made through our own baptismal death and resurrection.
Today’s Gospel narrative speaks about Judas’ betrayal and prediction of Peter’s denial. Betrayal, simply means, to hand over. “In the gospels many people “hand over” Jesus: the Sanhedrin hands him over to Pilate (Mk 15:1, 10; Mt 27:2, 18; Lk 24:20; Jn 18:30,35), Pilate hands him over to the will of the people (Lk 23:25; Jn 19:16) or to the soldiers for execution (Mk 15:15; Mt 27:26). However, the one who is par excellence the person who hands over Jesus is Judas Iscariot. He is branded in all four gospels with this characteristics, as if were his special trademark: 11 times in Mt, 6 times in Mk, 5 times in Lk, and 10 times in Jn. In all, Judas is 32 times presented as ‘the one who handed Jesus over’” (365 Days with the Lord 2003, Liturgical Biblical Diary, On Passion Sunday, St Pauls).
“Judas, ‘the man of Kerioth,’ one of the Twelve, waited on the high priests, probably while Jesus was engaged with the Greeks (Jn 12:20-50), and offered for sufficient remuneration to betray him into their hands. Judas was a disappointed man. He had attached himself to Jesus, believing him to be Messiah, and expecting, in accordance with the current conception of the Messianic Kingdom, a rich recompense when the Master should ascend the throne of his father David, and confer offices and honors upon his faithful followers.
The period of his discipleship had been a process of disillusionment, and latterly, when he perceived the inevitable issue, he has determined to abandon he deemed a sinking cause, and save what he might from the wreck. It may be also that he desired to be avenged an the Master who, as he deemed, had fooled him with a false hope. He therefore went to the high priests and asked what he would give him to betray Jesus into their hands. They leaped at the proposal and offered him thirty shekel. It was the price of a slave (cf. Ex 21:32). Impervious to contempt, he accepted their offer; and as though in haste to get rid of him, they paid him money on the spot” (Hastings J., DD, Ed., Dictionary of Christ and the Gospels, Edinburg: T. & T. Clark).
Jesus, aware of Judas’ design and anxious to eat the Passover with his disciples (Lk 22:15), “reclining with his disciples, made a startling revelation: ‘One of you shall betray me’ (Jn 13:2). Amid the consternation which ensued, Jesus secretly gave Judas his dismissal. The traitor left the room, and hastening to the high priests, summoned them to action.
Soon after, Jesus was “rejected by the elders and the chief priests and the scribes,” who handed him to the Gentiles to be mocked and scourged and crucified” (Mk 8:31; Mt 20:11; see cf. CCC 572).
Certainly, Judas’ betrayal contributes to the crucifixion and death of Jesus. But Judas is not the only the person responsible for his death. Pontius Pilate, the Sanhedrin, the Jews had their own share too. Behind the scene, all sinners were authors of Christ’ passion.
In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that “sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured” (Roman Catechism 1, 5, 11; cf. Heb 12:3). Taking into account the fact that our sins affect Christ himself (cf. Mt 25:45; Acts 9:4-5) the Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. And it can be seen that our crimes in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, “None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.” We, however, profess to know him. And when we deny him by our deeds, we in some way seem to lay violent hands on him (Roman Catechism 1, 5, 11; cf. Heb 6:6; 1 Cor 2:8).
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins (St. Francis of Assisi, Admon. 5, 3. ; CCC 598).