Comments on Matthew 27 v3-5 Much is said about Judas in the Gospels, but there is much more that isn't said. Judas is a complex character whom we really know very little about, yet that doesn't stop people from speculating wildly about him. John reveals that he was a thief and a liar (cf. John 12:4- 6), and he appears to have gone through with the betrayal at least partly out of spite (cf. Matt. 26:25, John 13:23-27). Yet, Judas stuck with Jesus through times when most disciples abandoned him (cf. John 6:66-67), made sure to have Jesus taken unharmed (cf. Mark 14:44), tries to undo the betrayal when he realizes they are going to execute Jesus (cf. Matt. 27:3-4), and is so upset by what is happened he kills himself (cf. Matt. 27:5). Is he perdition? Yes, John 17:12 and 3 Ne. 27:32 state as much. But, according to the D&C 76:30-35 these people have had significant spiritual personal revelation prior to their fall. So, if we assume the equation fits, then Judas must have been pretty spiritual before he sold out. Unfortunately, the Scriptures do not inform us why he sold out. And that's where the speculation comes in. Judas is no cut and dry classical bad guy, he is a complicated individual who is a real mess. Unfortunately, we don't have enough background on him to really discern what was going on in his mind. I have seen some very heated discussions about Judas in classes, so be prepared to state the facts and cut off speculations so as to avoid contention. v29 "a crown of thorns", thorns in the OT are a symbol of wickedness and corruption (cf. Gen. 3:18, Num. 33:55, Isa. 5:6). It is ironic that one who's kingdom is not of this world is made to wear a crown that symbolizes the corruption of this world. It seems odd that Pilate would try to free Jesus and then permit the centurions to treat him in such a fashion. I would assume such treatment and scourging was standard treatment for people in Jesus' position, thus Pilate goes ahead with it. But why would the centurions be so vicious to Jesus? Given the great tension that would have surrounded Jesus after the Triumphal Entry, the centurions would have seen him as the key figure inciting rebellion and leading an overthrow. In the event such a thing happened the centurions would have been the ones defending, and almost certainly being killed because they were outnumbered so badly by the Passover crowds, Pilate and the other Romans. As such, it would have been a huge relief for them to have the people turn on Jesus and subsequently give him up for destruction. This character who represented their seeming imminent demise turns out to be passive. And so they vent their fears, frustrations, and hatred on him when he is in their power. v46 Why would God, Jesus' Father, forsake him at this point? I would assume it was to leave Jesus alone for a time such that he would ultimately be able to claim that he worked out the salvation of man alone. In Luke's account of the suffering in the Garden (cf. Luke 22:43-44) informs us Jesus had divine aid at that point in the form of an angel strengthening him. As such, Jesus had support. In order for Jesus to claim that he was alone (cf. Isa. 50:2, Isa. 59:16, D&C 76:107) the Spirit and all divine support must have withdrawn from him at some point. And, it is afterwards that Jesus perceives that he has accomplished all things necessary and therefore gives up his spirit. v50 All four Gospel writers agree and explicitly state that Jesus gave up the ghost. The doctrinal point being that Jesus had power within himself over his life unlike any mortal, and wilfully laid it down to accomplish the salvation of man. v51 The rending of the Temple veils, or curtains, is indicative of God's anger and grief over Jesus' death. The Temple is the House of God and the rending of one's clothing is a token of terrible grief or overwhelming emotion among the Semites (cf. Gen. 37:29-34, Num. 14:6, 2 Sam. 1:11, Ezra 9:3), thus the rending of the Temple veils is as though God were rending his garment. The symbolism goes well beyond God's grief. The act serves as a sign, in combination with the earthquakes and darkness, that is specifically aimed at the Temple Levites and priests that Jesus really was the Son of God. In the confrontation in the Garden Jesus spoke the sacred name in front of the Temple Levites and then miraculously healed a man, yet they still took him for trial and execution. Here, after Jesus' execution is another blatant sign that they rebel against and ignore. Adding on to this theme, the rending would also be symbolic of the end of the Levitical Priesthood. With John Baptist came the overthrow of the Levitical order (cf. D&C 84:28) and with Jesus came the restoration of the Melchizedek Priesthood. The rent veil would mean that the relationship between God and the Levites had changed. The Law of Sacrifice is done away and He is rejecting that mode of worship from that point on. The Law of Moses has also been fulfilled so the separation between Gentile and Israel and the distinction between Israel and Levite has been ended. No longer are only the Levites, or more specifically the Priests and High Priest, permitted to approach the Holy of Holies, which was separated from the rest of the Temple by these veils. The spiritual significance could be that Jesus' intercessory actions have broken the separation between God and man by accomplishing the resurrection and forgiveness of sins. Thus, the "veil" of spiritual and physical death had been destroyed. Similar spiritual symbolism is employed in another rending of the veil which will occur Jesus' Second Advent (cf. D&C 38:8, D&C 67:10) where the veil represents spiritual darkness (cf. Ether 4:15). v54 When the Romans witness the signs in nature they realize that Jesus was in fact the Son of God. Being largely ignorant of the issues surrounding messiah, they perceived Jesus as little more than a military threat. But, when nature recoils at Jesus' death the Romans are more humble than the Jews and confess his true identity. Copyright © 2002 by S. Kurt Neumiller . All rights reserved. No part of this text may be reproduced in any form or by any means for commercial gain without the express written consent of the author. Digital or printed copies may be freely made and distributed for personal and public non-commercial use.