Zacchaeus—Lost and Found (Luke 19:1-10)

 Dr. Paul Manuel—2021

Text:

Luke 19:1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

Luke 19:5 When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” 6 So he came down at once and welcomed him gladly. 7 All the people saw this and began to mutter, “He has gone to be the guest of a ‘sinner.’”

Luke 19:8 But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.

Luke 19:9 Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham. 10 For the Son of Man came to seek and to save what was lost.”

Outline:

      I.    The publican wants to see the rabbi (vv. 1-4).
     II.    The rabbi wants to meet the publican (vv. 5-7).
    III.    The publican wants to reimburse his (old) debtors (v. 8).
   IV.    The rabbi wants to welcome his (new) disciple (vv. 9-10).
   

            A.   Jesus continues his ministry tour.

            B.    Zacchaeus climbs to view Jesus.

Application: Do not make your immediate response to God’s gentle prodding negative (1 Cor 12:7).

            A.   Jesus will visit a social pariah.

            B.    People criticize contact with a publican.

Application: Do not expose yourself unnecessarily, but do not shy away from a chance to help someone else (Gal 6:10).

            A.   Zacchaeus promises to reduce his wealth.

            B.    Zacchaeus promises to repay his debtors.

Application: True repentance is evident to those who knew the old you and who see a difference in the new you (Jms 2:18).

            A.   Jesus explains the publican’s national position.

            B.    Jesus explains the purpose of his advent.

Application: You have a responsibility to acquit yourself well, to exhibit his character and embody his instruction. (Heb 10:36).

Introduction: There is often a general feeling of apprehension that follows a letter from the IRS, and sometimes with good reason:

“Hello, is this Rev. Green?” “It is.” “This is the IRS. Do you know a Steven Smith?” “I do.” “Is he a member of your congregation?” “He is.” “Did he donate $10,000.00?” There was a pause, then “He will.”

There is often a general feeling of apprehension that follows a letter from the IRS, and sometimes with good reason. The protagonist in the NT passage this morning probably never received such a letter, but his financial dealings might have attracted the Roman government’s attention if it had such an agency.

Background: Today’s message features a Bible character that may be best known from a popular SS limerick:

Zacchaeus was a wee little man,

And a wee little man was he.

He climbed up in a sycamore tree,

For the Lord he wanted to see.

As the Savior passed that way,

He looked up in the tree.

And he said, “Zacchaeus you come down,

For I'm going to your house today!”

Zacchaeus was a wee little man,

But a happy little man was he.

He had seen the Lord that day,

And a happy man was he.

Today’s message is about the subject of this limerick and appears in one biblical passage:

Luke 19:1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy.[1] 3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

            A.   Jesus continues his ministry tour.

    Having travelled through Galilee, Jesus is on his way to Jerusalem, possibly to attend one of the annual Jewish festivals. He already has a reputation as a learned teacher, and people are eager to hear him, so they gather along the route in case he pauses to address the crowd following him.

A demonstration of commitment (Acts 21:17-36)

A WINDOW OF OPPORTUNITY (Acts 21:17-36)

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Dr. Paul Manuel—2018

Sometimes when you try to fix something, you only end up making it worse than it was.

Steve is in charge of water and sewer billing for a small city. Some customers complain that the postcard-sized bills look too much like junk mail and that they occasionally throw them away by mistake. So the billing department decides to use a full-sized letter and announces the new format a month ahead. To Steve's surprise, complaints start to come in over the proposed change. When he reviews the original announcement, he understands the reason. It reads... "Coming soon! New Larger Bills!"

Sometimes when you try to fix something, you only end up making it worse than it was. The apostle Paul tries to fix something on a visit to Jerusalem but only manages to make it worse.

Paul's ministry, especially his outreach to gentiles, has not endeared him to some in the Jewish community, despite the general acceptance of God-fearers in the synagogue. The false rumors about how he supposedly denigrates the law to make his teaching more appealing to non-Jews is particularly hard for this Pharisee to bear and is something he must address before it becomes too widespread and too difficult to correct.

Paul does not know it yet, but when he enters the temple to fulfill a Nazirite vow it will be his last public appearance. His return to Jerusalem is "A Window of Opportunity" to make the case that he is not a traitor to his people.

I. The elders receive the itinerant missionary (Acts 21:17-26).

Acts 21:17 When we had come to Jerusalem, the brethren received us gladly. 18 On the following day Paul went in with us to James; and all the elders were present. 19 After greeting them, he related one by one the things that God had done among the Gentiles through his ministry. 20 And when they heard it, they glorified God. And they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed; they are all zealous for the law, 21 and they have been told about you that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children or observe the customs. 22 What then is to be done? They will certainly hear that you have come. 23 Do therefore what we tell you. We have four men who are under a vow; 24 take these men and purify yourself along with them and pay their expenses, so that they may shave their heads. Thus all will know that there is nothing in what they have been told about you but that you yourself live in observance of the law. 25 But as for the Gentiles who have believed, we have sent a letter with our judgment that they should abstain from what has been sacrificed to idols and from blood and from what is strangled and from unchastity." 26 Then Paul took the men, and the next day he purified himself with them and went into the temple, to give notice when the days of purification would be fulfilled and the offering presented for every one of them.

Ananias & Sapphira (Acts 5:1-11)

Infamous Couples in the Bible
ANANIAS & SAPPHIRA (Acts 5:1-11)

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Dr. Paul Manuel—2018

Marriage involves countless decisions large and small, especially about things to buy or sell.

After many years of wedded bliss, Dorothy's original wedding ring had become worn and thin, so she asked her husband to buy her a new ring as her anniversary present. But this time she asked him to buy her one with a bigger diamond. They went to the jewelry store to pick one out. As they waited for the clerk, Dorothy said to her husband, "My eyes aren't as good as they used to be, so I'd really like diamonds I can see." Having overheard their conversation, a customer standing nearby remarked, "Sir, it would be cheaper...if you bought her better glasses."

Marriage involves countless decisions large and small, especially about things to buy or sell. "Ananius & Sapphira" decided to sell some property, but the distribution of the proceeds is problematic.

The early church (believing Jews and God-fearers) is a reform movement within Judaism that carries with it some of the practices of the temple, including a concern for the poor. One way the temple shows this concern is through the freewill offering. Other major offerings are obligatory and mainly support (feed) the priesthood. The freewill offering is optional and has a broader application (funneled through the temple treasury), and its varied substance is more easily convertible to meet different needs, including support for the poor. The early church exhibited a similar concern and took steps to alleviate those suffering in its midst. That effort is not always successful, though, as with one of the Infamous Couples in the Bible.

The gospel appeals to people from various socio-economic backgrounds, from the very poor to the very wealthy. James refers to this mix in his letter:

My brothers...don't show favoritism. Suppose a man comes into your meeting wearing a gold ring and fine clothes, and a poor man in shabby clothes also comes in. If you show special attention to the man wearing fine clothes and say, "Here's a good seat for you," but say to the poor man, "You stand there" or "Sit on the floor by my feet," have you not discriminated among yourselves and become judges with evil thoughts? (Jms 2:1-4)

The church in Jerusalem attempts to remedy this disparity by redistributing some of what people have. One couple that decides to participate, "Ananius & Sapphira," attempts to make its own rules, with disastrous results.

I. The couple tries to deceive the Lord, who responds accordingly (Acts 5:1-10).

A. Ananias could present a whole offering but gives only part (vv. 1-6).

1. He keeps some for himself.

Acts 5:1 A man named Ananias, together with his wife Sapphira, also sold a piece of property. 2 With his wife's full knowledge he kept back part of the money for himself, but brought the rest and put it at the apostles' feet.

To help care for the poor in the early church, members combine their resources and dole them out as needed:

All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need. (Acts 2:44-45)

In keeping with this practice, one couple, Ananias and Sapphira, sell a piece of property they own, presumably intending to donate the proceeds to the needy in the congregation. Theirs is a selfless and generous act that is much like a free-will offering in the temple:

Celebrate...by giving a freewill offering in proportion to the blessings the LORD your God has given you (Deut 16:10).

Like a freewill offering in the temple, a church offering is purely voluntary and variable in its value.

If one wishes to keep something he has (previously) dedicated to God as a freewill offering (e.g., through a vow), he may redeem it by paying its value plus a 20% surcharge:

If the man who dedicates his house redeems it, he must add a fifth to its value, or the house and the substitute become holy (i.e., subject to sacrifice). If the man who dedicates a field wishes to redeem it, he must add a fifth to its value, and the field will again become his.... If a man redeems any of his tithe, he must add a fifth of the value to it. (Lev 27:15, 19,31)

That which was lost is found (Luke 15)

LOST AND FOUND (Luke 15)

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Dr. Paul Manuel—2018
 

Sometimes what people find has not been lost but merely misplaced or relocated.

While on vacation, a family went to dine at a fancy restaurant. Their two young girls were playing quietly under the table while the parents ate. A nearby couple kept staring at the girls, which annoyed their parents because the kids were not being disruptive. Finally the woman leaned over and said, "You should know that your girls are picking gum off the bottom of the table...and eating it."

Sometimes what people find has not been lost but merely misplaced or relocated. On such occasions the challenge may be distinguishing between "Lost and Found," and moving those from the 'lost' column to the 'found' column. Jesus tells a trio of parables to illustrate God's relentless pursuit of people who become estranged from Him and need to be reassigned.

 

Jesus does not always get along with religious leaders of the day. There are some of course who agree with him. A group of those positively disposed toward his message, for example, sends a representative to inquire about his ministry:

There was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council [the Sanhedrin]. He came to Jesus.. .and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him." (John 3:1-2)

Nicodemus and his colleagues are open to what Jesus has to say, largely because they cannot ignore the evidence of his power in support of his preaching.

 

There are others, however, who do not agree with him and who oppose him. While a few may differ with Jesus in matters of doctrine, most who oppose him do so out of envy, because his popularity is exceeding theirs. In response, they attempt to marginalize him, silence him, and finally eliminate him. Their animosity grows gradually, though, fueled by encounters like the one in Luke 15:

Now the tax collectors and "sinners" were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them." Then Jesus told them [these three] parable[s]. (Luke 15:1-3)

• The lost sheep
• The lost silver
• The lost son

I. A shepherd finds his lost sheep (Luke 15:4-7).

Luke 15:4 "Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

A. He searches for it diligently.

This shepherd is so concerned for the single lost lamb that he leaves the rest of his flock (probably in the care of other shepherds) to search for it. There may also be some urgency if the area is habitat for wild beasts to which the sheep are prey. In any case, when he finds the one that wandered off, he does not attempt to coax it back to the others but wastes no more time away from the herd and carries it back himself.

"In Jesus' name" (Acts 19:1-20)

IN JESUS' NAME (Acts 19:1-20)

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Dr. Paul Manuel—2018
 

Some questions lend themselves to a multiple choice answer and may leave you uncertain about the correct one.

As passengers settled in on the short commuter flight, an attendant announced, "We'd like you folks to help us welcome our new co-pilot. He'll be performing his first commercial landing for us today, so be sure to give him a big round of applause when we come to the gate." The plane made an extremely bumpy landing, bouncing hard two or three times before taxiing to a stop. Still, the passengers applauded. Then the attendant's voice came over the intercom, "Thanks for flying with us, and don't forget to let our copilot know...which landing you liked best."

Some questions lend themselves to a multiple choice answer and may leave you uncertain about the correct one. During Jesus' ministry he posed several questions to his disciples, but none of them was multiple choice, including what they will accomplish "In Jesus' Name."

 

When Paul is on his third missionary journey, he visits Ephesus and finds a small group of John the Baptist's disciples. While there the apostle does three things "In Jesus' Name": baptizes, heals, and frightens.

 

I. Paul baptizes in Jesus' name (vv. 1-10).

A. He promotes the Spirit.

Acts 19:1 Paul took the road through the interior [of Asia Minor] and arrived at Ephesus. There he found some disciples 2 and asked them, "Did you receive the Holy Spirit when you believed?" They answered, "No, we have not even heard that there is a Holy Spirit." 3 So Paul asked, "Then what baptism did you receive?" "John's baptism," they replied. 4 Paul said, "John's baptism was a baptism of repentance. He told the people to believe in the one coming after him, that is, in Jesus." 5 On hearing this, they were baptized into the name of the Lord Jesus. 6 When Paul placed his hands on them, the Holy Spirit came on them, and they spoke in tongues and prophesied. 7 There were about twelve men in all.

Disciples in the early church, like those in rabbinic Judaism, mark progress in their education not by the academic degrees they receive but by the teachers under whom they study. Disciples in the Corinthian church, for example, are careful to note their academic pedigree: "One of you says, 'I follow Paul'; another, 'I follow Apollos'; another, 'I follow Cephas'; still another, 'I follow Christ." (1 Cor 1:12). Believers also mark their progress by the baptism they receive, whether from John or Jesus. John and Jesus are not the only two who baptized, but their ablutions mark a divide in a disciple's devotion, to God in general (acknowledging repentance from sin) and to Jesus in particular (accepting salvation from sin).

 

Despite his title, John does not inaugurate the practice of baptism among the first followers of Jesus. Ritual ablution is a common practice that God establishes through Moses centuries earlier to remedy ceremonial defilement, and He includes it in the early church to mark the ceremonial cleansing of new members. Purification is especially important for gentiles because of their contamination from idolatry. On this occasion the candidates are Jewish disciples of John who are prepared for the messiah's ministry but do not have a full understanding of his advent. They know what he taught in life—how he came "to seek and to save what was lost" (Luke 19:10)5—but not what he accomplished in death— "the forgiveness of sins" (Matt 26:28).

Good news for gentiles (Acts 10:1-48)

BIBLICALLY SEPARATE (Acts 10:1-48)

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Dr. Paul Manuel—2018
 

Some potentially risky situations require certain precautions to avoid complications later.

Flying to Los Angeles from San Francisco, a passenger noticed that the "Fasten Seat Belts" sign was kept lit during the whole trip although the flight was a very smooth one and relatively short. Just before landing, one passenger asked the flight attendant about it. "Well," she explained, 'Up front there are 17 University of California girls going to LA for the weekend. In back, there are 25 Coast Guard enlistees. What would you do?"

Some potentially risky situations require certain precautions to avoid complications later. When Peter leads a Jewish group to meet a gentile group at the home of Cornelius, two groups that normally are "Biblically Separate," it is necessary to take certain precautions to ensure that the two groups get along well.

 

Although the focus in the Old Testament is on the descendants of Abraham, God has always welcomed gentiles, either separately (e.g., Jethro, Melchizedek) or as part of the nation (e.g., Rahab, Ruth). These same two options remain open for gentiles who come to God in the New Testament. Some become converts (e.g., Nicolas) while others remain separate, called "God-fearers." The two groups differ in their observation of biblical law, with God-fearing gentiles obeying what He expects from everyone (e.g., idolatry), while converts also obey what God expects from Jews (e.g., holidays). This chapter is about a group of gentiles that remains separate and does not convert. As the account begins...

 

I. The Lord renews the invitation.

A. He speaks through a vision (vv. 1-8).

Acts 10:1 At Caesarea [a western port city in the north] there was a man named Cornelius, a centurion in what was known as the Italian Regiment. 2 He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly. 3 One day at about three in the afternoon he had a vision. He distinctly saw an angel of God, who came to him and said, "Cornelius!" 4 Cornelius stared at him in fear. "What is it, Lord?" he asked. The angel answered, "Your prayers and gifts to the poor have come up as a memorial offering before God. 5 Now send men to Joppa to bring back a man named Simon who is called Peter. 6 He is staying with Simon the tanner, whose house is by the sea." 7 When the angel who spoke to him had gone, Cornelius called two of his servants and a devout soldier who was one of his attendants. 8 He told them everything that had happened and sent them to Joppa [a western port city in the south].

Cornelius is an unusual gentile; he has a reputation for righteousness, not merely as a 'nice' person: He is "devout and God-fearing," one who gives "generously" to the poor, and who prays "regularly" (v. 2). He is one of those rare gentiles who has adopted Israel's God as his own. Moreover, he is not alone in his faith. His whole family believes, as does at least one member of his staff.

 

What Cornelius sees is not a vague, shadowy apparition: "He distinctly saw an angel of God" (v. 3). Angelic visitations are not common in the Bible, especially to gentiles . Whether or not the centurion realizes how rare this situation is, he responds as most people do, not in disbelief but in "fear" (v. 4). He takes seriously the instruction he receives and sends representatives to Joppa, perhaps wondering how a stranger there, a Jew, will receive him. While the synagogue in Capernaum is open to gentiles, there is no guarantee that Jews in Joppa will be like-minded. What he does not know is that God will prepare the way.

B. He speaks through a trance (vv. 9-16).

Acts 10:9 About noon the following day as they were on their journey and approaching the city, Peter went up on the roof to pray. 10 He became hungry and wanted something to eat, and while the meal was being prepared, he fell into a trance. 11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. 12 It contained all kinds of four-footed animals, as well as reptiles of the earth and birds of the air. 13 Then a voice told him, "Get up, Peter. Kill and eat." 14 "Surely not, Lord!" Peter replied. "I have never eaten anything impure or unclean." 15 The voice spoke to him a second time, "Do not call anything impure that God has made clean." 16 This happened three times, and immediately the sheet was taken back to heaven.

The gospel spreads (Acts 2-6)

MANAGING THE MESSAGE (Acts 2-6)

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Dr. Paul Manuel—2018
 

It is important that we take charge of our lives where we can, that we manage areas we can reasonably control. For example, modern medicine enables us to manage our pain.

A patient who came to the radiology office for abdominal X-rays was already heavily sedated, but the technician still had to ask her a list of questions, the last one being, "Ma'am, where is your pain right now?" Through her medicated fog, she answered, "He's at work."

It is important that we manage areas we can reasonably control. As the gospel begins to spread in first century Judaism, both apostles and religious leaders make attempts at "Managing the Message," either to promote it or to prevent it, with mixed success.

 

When Jesus meets with the eleven remaining apostles before his ascension to heaven, he gives some parting instructions: "You will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1:8). Beginning where they are, they must work outward promoting the message of the kingdom, now enhanced by Jesus' resurrection. In this way they will increase the number of disciples for the movement he began three years earlier. What he does not mention is that their efforts will encounter resistance. Some of the same forces that opposed him will continue to oppose them, making their life difficult. Even so, God sees to "Managing the Message" as they get the word out, and their numbers increase.

 

The first few chapters of Luke's account chronicle this initial effort while the apostles are still together in the capital city. He records the effects of their public meetings as the news spreads: Jesus is alive, and he has accomplished something wonderful. In its nascent beginnings the propagation effort goes through three stages as the apostles' activity reaches into higher echelons of Jewish society. The first stage is the simplest because it only involves the general public. The second stage is more complex because it also involves the religious establishment. The third stage is most complex because it involves the highest court in the land.

 

The apostles begin where they will have the largest audience, which is in the temple. The crowd is even bigger than normal because many people have come to Jerusalem for the Feast of Pentecost and have gathered in the sanctuary complex. Peter gives a moving sermon that culminates with an invitation to become a disciple of Jesus and recognize what he has accomplished by his death on a cross. In response...

 

I. The people accept the gospel.

Acts 2:38 Peter replied, "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. 39 The promise is for you and your children and for all who are far off—for all whom the Lord our God will call." 40 With many other words he warned them; and he pleaded with them, "Save yourselves from this corrupt generation." 41 Those who accepted his message were baptized, and about three thousand were added to their number that day.

Seeing is believing (John 20:24-29)

SEEING IS BELIEVING (John 20:24-29)

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Dr. Paul Manuel—2018

Gazing in the mirror as the years go by, it is difficult to believe how different I look—more gray, less hair.

A balding, middle-aged man asked his barber, "Why do I have to pay full price for a haircut when there's so little of it?" "Well," the barber replied, "I only actually charge a little for cutting it. What you're paying for mostly is my time searching for it."

Gazing in the mirror as the years go by, it is difficult to believe how different I look, but seeing is believing

In one of Jesus' final appearances before his ascension, he makes a special connection with one of his apostles to strengthen the man's faith and dispel any doubts that he, Jesus, is the risen Lord. Despite Jesus' repeated predictions of his resurrection, that event was far from the minds of his followers after his death, and only incontrovertible proof would persuade them otherwise. That was Thomas's position: "Seeing Is Believing.

I. Thomas questions Jesus' resurrection (vv. 24-25).

John 20:24 Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, "We have seen the Lord!" But he said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it."

Thomas, also called Didymus ("twin"), is among the first disciples Jesus calls, and he is with Jesus throughout his ministry.

These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed him. (Matt 10:2-4)

Presumably, Thomas accompanied Jesus during his Galilean tours as well as on his various trips to Jerusalem. The gospel writers say little about him, though, until after the resurrection. He has heard the excited reports from other disciples about a Jesus risen from the dead, but he gives no credence to second-hand accounts.

A. He doubts the other's verification.

...and...

B. He demands his own verification.

Thomas must see for himself. Moreover, he is apparently familiar with the wounds Jesus sustained during the crucifixion, although he may not have been there, and he fully expects to see evidence of them.

Jesus' high priestly prayer (John 17:1-26)

JESUS' HIGH PRIESTLY PRAYER (John 17:1-26)

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Dr. Paul Manuel—2018
 

When you pray, it is best to consider the occasion so that you can pray appropriately.

Young Jeremy had only heard his grandfather pray at Thanksgiving, Easter, and other special occasions. At those times, and to his grandmother's chagrin as the food cooled off, he typically said a long prayer. One night, after an enjoyable campout and fishing trip, to Jeremy's surprise his grandfather said a very brief blessing. With a gleam in his eye, the boy grinned at his grandfather and said, "You don't pray so long when you're hungry."

When you pray, it is best to consider the occasion so that you can pray appropriately. "Jesus' High Priestly Prayer" in John 17 demonstrates his consideration of the occasion before his arrest and execution so he could pray appropriately. The prayer is the "solemn consecration" (Morris 1971:716) of his disciples as his earthly ministry draws to a close.

 

This passage is unique to John's gospel. While there are other references to Jesus' prayer habits, this one includes the only extended transcript of what he says. There are several exhortations for disciples to pray as well as some instructions about what to pray but few actual illustrations of prayer, certainly none with this detail. The chapter provides a rare glimpse of how Jesus prays, and of how he prays for his followers in particular.

 

I. Jesus prays that God will vivify them (vv. 1-5).

John 17:1 Jesus...looked toward heaven and prayed: "Father, the time has come. Glorify your Son, that your Son may glorify you. 2 For you granted him authority over all people that he might give eternal life to all those you have given him. 3 Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. 4 I have brought you glory on earth by completing the work you gave me to do. 5 And now, Father, glorify me in your presence with the glory I had with you before the world began.

Generally prayer is personal and private. It is not a public activity but a conversation between an individual and God. There are examples of corporate prayer and of some people leading others in prayer but with the assumption that those others are adding their own expressions of petition or contrition. While prayer is most often a solitary activity, it is not one-sided with only a single party participating. It is interactive between an individual and God, as it is here between Jesus and his Father. Nevertheless, on this occasion Jesus vocalizes aloud his prayer so that the disciples can appreciate what he is saying on their behalf. Although John does not record the Father's response, it is certainly positive.

A. He is the purveyor of eternal life.

God's purpose is not simply to extend the quantity of life, but to increase the quality of life. So Jesus defines eternal life as knowing "the only true God" (v. 5). While Jesus presumably prayed for his disciples throughout his ministry, now facing death, he wants them to receive the benefits that come from his intercession.

 

Jesus is clear about his responsibility...

B. He is the promoter of divine glory.

The sage says: "Let another praise you, and not your own mouth" (Prov. 27:2a), advice Jesus follows here by cultivating the Father's praise. While others may exhibit it (e.g., "heavens" Ps 19:1; "angels" Luke 9:26), asserting God's glory is the Son's primary duty. No one and nothing advances His glory to the same extent.

"Who sinned?" (John 9:1-41)

"WHO SINNED?" (John 9:1-41)

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Dr. Paul Manuel—2018
 

Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand.

A warrant officer was sitting alone in the waiting room of a military hospital before a routine physical exam, but what he really needed was an appointment with the base eye doctor for glasses. Alas, every attempt to schedule something in a reasonable time failed. Just then a general walked into the reception area. The warrant officer snapped to attention, offered a crisp salute, and said, "Good morning, Colonel." "Mister," the general replied, "If you can't tell a two-star general from a colonel, you need glasses." The warrant officer had his appointment with the base eye doctor the next day.

Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand. There are few physicians in First Century Judaism, and only one with the medical expertise to heal a blind man as well as the theological acumen to answer the disciples' question: "Who Sinned?"

 

Wherever Jesus goes in the course of his ministry he encounters people in need, either physically or spiritually, and he demonstrates his unique ability to solve any problem: "The people brought to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them" (Luke 4:40). As a rabbi, Jesus is responsible for the education of his disciples, and one particular occasion during a visit to Jerusalem provides an opportunity both to heal and to teach.

 

I. Jesus meets the blind man (vv. 1-7).

John 9:1 As he went along, he saw a man blind from birth. 2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 "Neither this man nor his parents sinned," said Jesus, "but this happened so that the work of God might be displayed in his life. 4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world." 6 Having said this, he spit on the ground, made some mud with the saliva, and put it on the man's eyes. 7 "Go," he told him, "wash in the Pool of Siloam" (this word means Sent). So the man went and washed, and came home seeing.

A. The disciples wonder who sinned.

It was a common assumption, and not an unreasonable one, that personal suffering is the result of some indiscretion. As Jesus observed: "Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem?" (Luke 13:4) But it is not always so, and the prevalence of suffering is attributable to a variety of causes. In this case, for example, it is to give Jesus an opportunity to highlight God's glory by healing the man:

B. The rabbi works for God.

John makes frequent reference to Jesus' divine commission (e.g., the allusion in the very name of the pool—v. 7) and to his divine example:

Whatever the Father does the Son also does. (John 5:19)

I stand with the Father, who sent me. (John 8:16)

I...speak just what the Father has taught me. (John 8:28)

I came from God.... I have not come on my own; but he sent me. (John 8:42)

Disciples (John 1:35-51)

JESUS' FIRST DISCIPLES (John 1:35-51)

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Dr. Paul Manuel—2018

 

When kids first go away to college they often leave parents wondering how well they will do on their own.

A student called his mother one evening from his college dorm and asked her for some money, because he was broke. "Sure, sweetie," she replied. "I'll send you some money.  

You also left your economics textbook here when you were home two weeks ago. Do you want me to send that up as well?" "Uh, yeah, OK" he responded.

After his mother sent the package, his father asked, "How much did you give the boy this time?" "Oh, I wrote a check for $20, and a note that he should ask for $200 next time." 

"Are you going crazy?" her husband asked. "Why would you do a thing like that?"  

"Don't worry," she replied, "I taped the $20 check to the cover of his book, but I put the note between the pages in chapter 15!"

When kids first go away to college they often leave parents wondering how well they will do on their own. "Jesus' First Disciples" were not kids, but their parents may have wondered how they would fare under the tutelage of this new rabbi.

 

Jesus begins his ministry as do other teachers in first century Judaism, by choosing disciples who will live with him and learn from him. It is a time-honored method of education that goes at least as far back as the prophets. He does not necessarily select those with great academic acumen but men with humble backgrounds. Right from the start, though, his disciples recognize that Jesus is different from other rabbis.

 

I. Andrew and Peter follow him (vv. 35-42).

A. He is the Lamb of God.

John 1:35 John was there...with two of his disciples. 36 When he saw Jesus passing by, he said, "Look, the Lamb of God!" 37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, "What do you want?" They said, "Rabbi" (which means Teacher), "where are you staying?" 39 "Come," he replied, "and you will see." So they went and saw where he was staying, and spent that day with him. It was about the tenth hour.

John, although not much older than Jesus, is a teacher himself with disciples of his own. That he is ready, even eager, to transfer two of them to his cousin's tutelage indicates the confidence he has in Jesus' instruction: Jesus probably intends his question—"What do you want?"—to gauge their commitment. It is not unusual for a rabbi at first to discourage potential disciples and thereby test the seriousness of their desire to learn from him.

 

John identifies Jesus as "the lamb of God" (v. 36), a connection he made earlier but with the addition "who takes away the sin of the world" (v. 29), an allusion to the vicarious atonement he will secure by his death on the cross.- The analogy is only partial, however, and breaks down in that the sin offering is inferior to Jesus' offering, the animal sacrifice being temporal and ceremonial whereas Jesus' sacrifice is eternal and soteriological. Despite John's picturesque connection, it is doubtful that any who might have been present at the time understood the allusion beyond a superficial connection.

Communion: Different from all other nights (John 13:16)

DIFFERENT FROM ALL OTHER NIGHTS (John 13:16)

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Dr. Paul Manuel—2013

We are here to re-create, in abbreviated form, the events of an evening two thousand years ago, when Jesus and a small band of his followers met to observe the LORD's Passover in obedience to God's command through Moses.

Exod 12:14 This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the LORD—a lasting ordinance.

As the disciples gather with Jesus to celebrate the Passover seder, they know that this night is different from all other nights. The liturgy reviews God's deliverance of Israel from slavery in Egypt. The participants eat bitter herbs to remind them of the bitterness of bondage and matzah (unleavened bread) to recall the haste of Israel's departure. It is not a somber occasion, though, for the evening has a festive atmosphere, with four cups of wine representing different aspects of divine intervention. The participants recite the exodus story, sing psalms, pray, and discuss the significance of God's grace.

 

On this particular Passover, though, Jesus will do things a little differently. He will take the matzah and the third cup of wine, and he will give them an additional significance that points to God's deliverance from another kind of bondage. At every Passover thereafter, his disciples will remember their physical redemption from slavery and their spiritual redemption from sin. This night is different from all other nights, even from other Passovers.

 

Nevertheless, Jesus must prepare them in at least one more way for what lies ahead. The apostles have heard his instruction first hand and have witnessed his numerous miracles. After his death, people will look to them for guidance. They will no longer just be disciples but teachers in their own right, responsible for many more people than ever took part in Jesus' earthly ministry. The temptation to capitalize on that role and to abuse their responsibility will be significant.

 

They have already exhibited an interest in position and power and, on several occasions, Jesus has had to adjust their priorities.

Matt 18:4 ...whoever humbles himself like [a] child is the greatest in the kingdom of heaven.
Matt 20:26b ...whoever wants to become great among you must be your servant[.]
Matt 23:12b ...whoever humbles himself will be exalted.

Earlier this same evening "a dispute arose among them as to which of them was considered to be greatest" (Luke 22:24). So here, at his last seder before the crucifixion, Jesus addresses the issue one more time.

John 13:4 ...he got up from the meal, took off his outer clothing, and wrapped a towel around his waist. 5 After that, he poured water into a basin and began to wash his disciples' feet, drying them with the towel that was wrapped around him.

Communion: What's good about Good Friday? (Luke 23:54)

WHAT'S GOOD ABOUT GOOD FRIDAY? (Luke 23:54)

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Dr. Paul Manuel—2000

Christian tradition calls the Friday before Easter "Good Friday." The gospel writers make no such identification. Luke, for example, says that...

Luke 23:54 It was [the] Preparation Day, and the Sabbath was about to begin.

That common designation would apply to any Friday. Why does the church assign special, positive significance to this Friday? What's Good about Good Friday?

• On that day almost two thousand years ago, God's people were subject to Rome and could not govern themselves.
• The High Priest was a political appointee and not from the lineage God had chosen.
• Three men were executed that day and, while two of them deserved their punishment, one clearly did not.

He was in the prime of life, a successful and popular servant of God who modeled the pious and peaceful existence to which he called others. Nevertheless, jealousy and fear compelled religious leaders to conspire against him.

• After one of his own followers betrayed him, they seized him, gave him a mockery of a trial, and turned him over to Pilate, the local representative of their oppressor.
• When Pilate could see no reason to hold him, they pressured the Roman governor to release a convicted thief and murderer rather than the innocent man and then incited a mob to cry for his crucifixion.
• There was no appeal, no last-minute pardon, and in the horrified presence of family and friends, the man suffered a prolonged and excruciating death.

Such a travesty of justice is certainly not good. So, why do Christians call this Good Friday?

 

Even given what we know of the man—that he was God incarnate—does not mitigate the horror of this day. In some ways, it only makes matters worse. During his entire life on earth, he had enjoyed uninterrupted fellowship with his Father in heaven, but on the cross that union came to a sudden and painful end as he cried out: "Eli, Eli, lama sabachtani?" (Aramaic; Matt 27:46; Mark 15:34). Then he

died—God the Son died! This was very bad, and God the Father responded with prophetic portents of doom. Luke records that...

Luke 23:44b ...darkness came over the whole land... 45a for the sun stopped shining.

 Matthew states:

Matt 27:51b The earth shook and the rocks split.

Communion: The curtain torn (Mark 15:38)

THE CURTAIN TORN (Mark 15:38)

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Dr. Paul Manuel—2001

Our attention during Passion Week is usually on the final experience of our Lord, especially his trial and execution. The gospel writers point us in that direction, describing Jesus' last hours in great detail. In the course of their narrative, they make other observations as well, including the reactions of various witnesses at his crucifixion: the crowd who mocked him (Luke 23:35-36), the criminal who appealed to him (v. 42), the women who mourned him (v. 48), the centurion who acknowledged him as the Son of God (Mark 15:39). There is another reaction, as well, one that is less obvious because the writers present it as more of a miraculous event and mention no particular individual with it. That event is The Curtain Torn, which we will examine briefly as we continue our Meditations from Mark.

Mark's gospel is the shortest of the four, only 16 chapters to Matthew's 28, Luke's 24, and John's 21. Mark says nothing about Jesus' birth and early years (as Matthew and Luke do) but begins immediately with his baptism. He does not record the Sermon on the Mount (as Matthew and Luke do) or the Upper Room Discourse (as John does). He includes only eight parables (versus 26 in Matthew and in Luke). Hence, it is interesting to note what he does include, especially when it seems to be an obscure detail that does not appear crucial to his narrative.

One such example is in the description of Jesus' crucifixion, where Mark records in...

Mark 15:38 The curtain of the temple was torn in two from top to bottom.

This is not a unique observation; Matthew (27:51a) and Luke (23:45b) both mention it as well. Nevertheless, no one at Jesus' crucifixion would have seen it, and Mark's account would flow quite smoothly without it. Look at the verses before and after.

Mark 15:37 With a loud cry, Jesus breathed his last.... 39 And when the centurion, who stood there in front of Jesus, heard his cry and saw how he died, he said, "Surely this man was the Son of God!"

Communion: The Bowl of Betrayal (Matt 26:20-25)

THE BOWL OF BETRAYAL (Matt 26:20-25)

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Dr. Paul Manuel—2002

What Christians observe in the Lord's Supper is a highly abbreviated form of the Passover seder that Jesus and his disciples kept annually. The morsel of bread and the thimble of juice represent two elements of a much more elaborate meal. The church's brief review of Jesus' words about his body and blood is a small part of the conversation he had with the disciples. Much more took place that evening.

 

The Passover is a festive time, an opportunity to look back and to celebrate the miraculous deliverance of Israel from slavery in Egypt. It is a happy occasion when family and friends gather to enjoy a meal and to reflect on God's great goodness to His people. That is how Jesus and the disciples probably celebrated it during their first and second years together. The third year should not be much different, and the disciples are likely expecting the holiday to be much the same as it was before. What they do not realize is that one of their number has been planning something quite despicable, and his plot will set in motion a very different set of events than in holidays past.

 

The Passover meal has several symbolic elements, representing different aspects of the Israelites' condition before God delivered them.

• The bitter herbs recall the bitterness of Israel's bondage as Pharaoh forced the people to serve him.
• The unleavened bread, also called the "bread of poverty," reminds participants that Israel was poor in Egypt, and that the people had to leave quickly, before their bread could rise.
• The lamb reviews the Israelites utter dependence on God in believing that the sacrifice they made, whose blood they applied to the doorposts, would cause the angel of death to spare their homes.

As these elements appeared at each annual observance of the Passover, they reminded the people of what the Lord had done for them in the past and inspired their hope in His good plan for their future. On this, Jesus' last Passover, one of the elements, the bitter herbs, would again have a negative association.

Matt 26:20 When evening came, Jesus was reclining at the table with the Twelve. 21 And while they were eating, he said, "I tell you the truth, one of you will betray me." 22 They were very sad and began to say to him one after the other, "Surely not I, Lord?" 23 Jesus replied, "The one who has dipped his hand into the bowl [of bitter herbs] with me will betray me. 24 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born." 25 Then Judas, the one who would betray him, said, "Surely not I, Rabbi?" Jesus answered, "Yes, it is you."

Communion: The Bread of Affliction (Matt 26:26)

THE BREAD OF AFFLICTION (Matt 26:26)

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Dr. Paul Manuel—2003

The gospel writers have preserved for us a good portion of Jesus' life and ministry. Luke opens his book, saying,

Luke 1:1 Many have undertaken to draw up an account of the things that have been fulfilled among us, 2 just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. 3 Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you... 4 so that you may know the certainty of the things you have been taught.

Nevertheless, "an orderly account" does not mean an exhaustive account. There is a limit to what these authors could record and, of necessity, they omitted many things, John closes his gospel with that admission.

John 21:25 Jesus did many other things as well. If every one of them were written down, I suppose that even the whole world would not have room for the books that would be written.

Some omissions are obvious. There is little about Jesus' early years, particularly his adolescence. Other omissions are less evident, especially to the modern reader, who may not be familiar with the cultural background of the period. For instance, none of the gospel writers explain the significance of the heavenly voice the disciples hear at Jesus' transfiguration. Being able to fill in these details does not change what we believe, but they can add dimension and texture to what we read, enhancing our appreciation of what took place some 2000 years ago. Such is the case with The Bread of Affliction.

 

When Jesus met with his disciples in the upper room, he was observing a tradition God had instituted 1500 years earlier, upon delivering Israel from slavery in Egypt. At that time, God said to Moses,

Exod 12:14 This is a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the LORD—a lasting ordinance. 15a For seven days you are to eat bread made without yeast.... 17 Celebrate the Feast of Unleavened Bread, because it was on this very day that I brought your divisions out of Egypt. Celebrate this day as a lasting ordinance for the generations to come.... 20b Wherever you live, you must eat unleavened bread.

The reason for this memorial was to recall the haste with which Israel had to leave Egypt. Pharaoh's refusal to free God's people elicited God's wrath in a series of plagues that culminated with the death of all firstborn in Egypt. At that point,

Exod 12:33 The Egyptians urged the people to hurry and leave the country. "For otherwise," they said, "we will all die!" 34 So the people [of Israel] took their dough before the yeast was added, and carried it on their shoulders in kneading troughs wrapped in clothing.

Communion: The Cup of Redemption (Matt:26:27-29)

THE CUP OF REDEMPTION (Matt 26:27-29)

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Dr. Paul Manuel—2004

Much of what we read in the New Testament is fairly transparent. That is, we get the gist of what the author is saying from the context. Because we are not the original recipients, though, and are, in fact, considerably removed from them by history, culture, and language; there are details we miss. To overcome our deficiencies in this regard, we investigate those areas of difference to gain insight beyond what is apparent on the surface. The communion service we observe is part of the more extensive Passover seder (service) that God commanded Israel to keep. Jesus and his disciples, in obedience to that command, met together for the seder just before his arrest. During the service, Jesus referred to the elements in a different way, and though we have some understanding of the significance of that event, by digging a little deeper, we may grasp more clearly what it meant to the disciples and increase our appreciation of its implications for us.

 

The Passover seder that God instructed the Israelites to keep consisted of three essential elements: the Passover sacrifice, "along with bitter herbs, and bread made without yeast" (Exod 12:8). With time, other elements became customary as well, such as the four cups of wine each participant drank. As a symbol of joy, wine was part of every festival, including the weekly Sabbath. Why Passover should have four cups, while other festivals had only one, is uncertain. Was it because that holiday, celebrating as it did God's deliverance, was the most important of the feasts, or because the lengthy recounting of the story and the singing of so many psalms made the celebrants thirsty? We do not know. According to tradition (j Pes 10:1; 37b-c), the four cups (two before the meal and two after) represent the four acts of God in Exod 6:6-7.

Exod 6:6 "...say to the Israelites: 'I am the LORD, and I will bring you out from under the yoke of the Egyptians. I will free you from being slaves to them, and I will redeem you  with an outstretched arm and with mighty acts of judgment. 7a I will take you as my own people, and I will be your God."

Each cup has a different designation in the Passover liturgy that corresponds to what God accomplished in the exodus.

• From the phrase "I will bring you out" comes the Cup of Sanctification, because by removing Israel, God initiated the separation (or sanctification) of His people from the Egyptians and from all other nations.
• From the phrase "I will free you" comes the Cup of Praise, because by delivering Israel, God did so much more for His people than ease their bondage that they can never cease to praise Him.
• From the phrase "I will redeem you" comes the Cup of Redemption, because by purchasing Israel's freedom, God acquired servants, though with an unusual intent (which I shall explain in a moment).
• From the phrase "I will take you" comes the Cup of Acceptance, because by receiving Israel as His own, God demonstrated His boundless love (cf. Ps 136 ir )
  

Communion: A hymn of thanksgiving (Matt 26:30)

A HYMN OF THANKSGIVING (Matt 26:30)

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Dr. Paul Manuel—2005

Scripture and song are important parts of our devotional expression. They focus our thoughts and convey our feelings. We enjoy especially reading biblical passages we know almost by heart or singing old hymns. We do not have to struggle to understand them—we have already done that—we can simply confirm their message. The familiar gives us a sense of comfort and continuity. It brings order, even if only briefly, when everything else around us seems in chaos. Liturgy reminds us that some things do not change, that it is good they do not. Familiar forms give us an opportunity to take stock of our situation and help us to pull some of the disparate elements of life back together. So it was for Jesus and the disciples prior to his arrest, for we read in....

Matt 26:30 When they had sung a hymn, they went out to the Mount of Olives.

The feast days of Israel serve this same purpose. Passover, for example, recalls the people's slavery in Egypt and God's miraculous deliverance. Every year on the same day, they gather to rehearse the wonder of that moment in history. To help in this review, God commanded the people to include in their celebration a retelling of the exodus and reference to certain symbols of the exodus. The specifics of implementing these instructions—how the Israelites would tell the story, what other foods they could eat, the additional customs they might develop to enhance the commemoration—these He left to them.

 

As time passed, certain practices became common-place, such as the four cups of wine and the ceremonial hand washings, so no matter where God's people might be—in the land of Israel or in the Diaspora—no matter what their condition—free from outside interference or under foreign rule—the regularity of this religious observance, conducted year after year in much the same way, reminded them that the great God they serve does not change and that His commitment to them abides forever.

 

In Jesus' day, the Passover seder (service) included chanting a section of the Psalter entitled the Hallel, so named because the same call to worship appears several times: Hallelujah! This collection, Pss 113-118, extols the greatness of God and His compassion for Israel and is particularly suited to the celebration of God's deliverance. The melodies varied from community to community, but they were common tunes learned from childhood that linked participants with seders past.

Communion: The Garden of Agony (Matt 26:36-46)

THE GARDEN OF AGONY (Matt 26:36-46)

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Dr. Paul Manuel—2006

There are probably times, perhaps several times, when you wish that you could predict the future.

• Will I get that job I want?
• Whom will I marry?
• What are the next winning lottery numbers?

There are other times when you are just as content not to know what lies ahead.

• Will I have a car accident this year?
• What medical problem will I face next?
• When will I die?

Prescience, knowing what the future holds, is not necessarily a good thing.

When Jesus left heaven to take on human form, he left behind many of his divine prerogatives and took upon himself many of our human frailties. Paul writes that Jesus...

Phil 2:6 ...being in very nature God, did not consider equality with God something to be [retained], 7 but made himself nothing...being made in human likeness.

As a result, he experienced...

• Temptation
• Hunger
• Fatigue
• Thirst
• Loneliness

One of the divine attributes Jesus surrendered, at least in part, was his prescience, his knowledge of things future. For example, when his disciples asked when the messiah would reign, Jesus said...

Mark 13:32 No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father.

Still, there were events Jesus was able to predict. What was especially clear to him was his own destiny. He explained repeatedly to the disciples...

Mark 16:21 ...that he must go to Jerusalem and suffer many things...and that he must be killed....

Knowing such an ordeal lay ahead of him must not have been easy for Jesus and, as the time draws near, his inner turmoil becomes evident in The Garden of Agony. Matthew provides the fullest version of that struggle in chapter 26, beginning with Jesus' reluctance, his desire to avoid the cross.

Communion: Who killed Jesus? (Matt 27:1-10)

WHO KILLED JESUS? (Matt 27:1-10)

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Dr. Paul Manuel—2009

After an accident or a tragedy of some sort, there is often an inquiry to determine the cause or the responsible party. The death of the messiah elicited this same question: Who killed Jesus? The church Fathers had their own answer—the Jews killed Jesus—and that, unfortunately, was the common if not official Christian position for centuries. Mel Gibson's The Passion of the Christ raised concern in the Jewish community that the film might revive this view. It is ridiculous, however, to make such a sweeping judgment against an entire nation...and in perpetuum. Religious leaders in Jerusalem were by no means united in their opinion of the Galilean rabbi. Some opposed him, but others supported him, and still others were neutral toward him. Furthermore, most Jews lived in the Diaspora and probably never even heard of Jesus until after his death, if at all. No, "the Jews" did not kill Jesus.

 

A more accurate assessment, one that is gaining popularity (again) in Christian circles, is that the Romans killed Jesus, specifically the local representatives of Rome in Jerusalem. No matter what the Jewish Sanhedrin ruled, only a Roman court had the authority to prosecute capital crimes. It was a Roman governor who sentenced Jesus and Roman troops who crucified Jesus.

 

Nevertheless, while this second explanation is more precise, it deals only with the legal and final cause of Jesus' death. A more measured and comprehensive analysis must include a multitude of contributing factors, from the first plot against him to the last blow of a soldier's hammer. Matthew, who describes events after Jesus' arrest and arraignment before the Sanhedrin, offers two additions in this mix of responsible parties: the religious authorities and a trusted disciple.

Matt 27:1 Early in the morning, all the chief priests and the elders of the people came to the decision to put Jesus to death. 2 They bound him, led him away and handed him over to Pilate, the governor. 3 When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty silver coins to the chief priests and the elders. 4 "I have sinned," he said, "for I have betrayed innocent blood." "What is that to us?" they replied. "That's your responsibility." 5 So Judas threw the money into the temple and left. Then he went away and hanged himself. 6 The chief priests picked up the coins and said, "It is against the law to put this into the treasury, since it is blood money." 7 So they decided to use the money to buy the potter's field as a burial place for foreigners. 8 That is why it has been called the Field of Blood to this day. 9 Then what was spoken by Jeremiah the prophet was fulfilled: "They took the thirty silver coins, the price set on him by the people of Israel, 10 and they used them to buy the potter's field, as the Lord commanded me."