Difference between revisions of "27:3-5 If Judas repented of what he had done to Jesus why could he not have been saved?"

Revision as of 23:20, 28 June 2011

27:3-5 If Judas repented of what he had done to Jesus why could he not have been saved? V3 here tells us that Judas repented of what he had done, but it was not true repentance - he was seized with remorse. Repented here is from the same Greek word as remorse, metamelomai, which means little or nothing more than a selfish dread of the consequences of sin, rather than a deep regret at the cause of sin, which is what true repentance is. metamelomai is never used of true repentance towards God in scripture (cp 2Cor 7:8). Here we see it used twice. It means that even though Paul had caused the Corinthian church sorrow because of his letter, he did not regret – metamelomai – it, notwithstanding at the time he did regret – metamelomai – writing it. However, their sorrow led them into true repentance – metanoia – which means a complete change of mind – from evil to good – towards God (cp 2Cor 7:8-11). This teaches what true repentance is. It is not merely being seized with remorse at the consequence of sin as Judas was, but having Godly sorrow for sin that works repentance toward God and brings with it salvation (cp Acts 2:22-24, 32-41).

27:6-10 Where in scripture is this prophecy?

Although this prophecy is ascribed here to Jeremiah, it was actually prophesied by Zechariah (cp Zech 11:12-13). The price on Jesus’ head set by the chief priests for Judas to betray Him was the same pittance Zechariah prophesied – thirty pieces of silver, which was used to buy the Potter’s Field as a burial ground for Gentiles (cpActs 1:16-19). It is pointless speculating why Zechariah’s prophecy was attributed to Jeremiah – there is nothing in scripture to indicate why.

27:24-25 What do we learn from what is said here?

We learn from this that while the Romans physically killed Christ, the Jews instigated it, and in so doing called down a curse upon the whole nation of Israel, “… His blood be on us and on our children.” However, although the Jews were responsible for Christ’s death it was foreordained by God (cp Mt 27:20-25; Mk 14:55-64; 15:1, 15;Lk 23:10, 20-24; Jn 19:12-18 with Ac 2:22-23, 36; 3:11-15; 4:8-10, 24-28; 5:30; 13:27-29; 2Ti 1:9). Although Christ’s atoning death was foreordained by God, it does not absolve the guilt of those who caused it, including Pilate. In making no decision Pilate made the decision to let the Jews have their way with Jesus and instigate His crucifixion. The curse the Jews called down upon themselves will remain until they acknowledge the Christ who they rejected as their Messiah – King (cp Hos 6:1-3;Zech 12:10 – 13:1; Mt 23:37-39; Ro 11:25-29; Rev 1:7). See also comments on Lk 23:13-26, Jn 19:11, Ac 2:22-23, 1Th 2:14-15.

27:45-46 What reason would cause God to forsake Jesus?

Jesus on the cross was the sin-bearer for all mankind (cp Isa 53:6; 2Cor 5:21; Ga 3:13; Eph 5:2). But God could not look upon sin even if it was borne by His only begotten Son, and at that moment in time Jesus experienced the abandonment and despair of being separated from God as punishment for sin (cp Isa 53:5-12 with Psa 22:1; Mt 26:36-44; Mk 15:33-34; 2Cor 5:21).

See also comments on Mt 26:36-44.

27:50 Was this day that Jesus died “Good Friday” as so many in the church teach?

No, our Lord could not have been crucified and buried on “Good Friday” as so many in the church teach or these scriptures are meaningless (cp Jonah 1:17 with Mt 12:40; 27:63; Mk 8:31; 9:31; 10:34; 1Cor 15:3-4). The clear teaching in all these scriptures is that Christ would be three days and three nights in the heart of the earth before being raised up again. A day consists of twelve hours and a night likewise, totalling twenty-four hours (cp Jn 11:9-10). Three days and three nights therefore equal seventy-two hours. Night precedes day in God’s order (cp Gen 1:3-5; Lev 23:32). The Jewish day began at 6pm in the evening and continued until 6pm the next evening. On that basis if Jesus had been buried in the evening of “Good Friday” He would not have risen until seventy-two hours later, on Monday evening. Yet scriptures clearly teach that He was already risen when Mary Magdalene and the other women got to the tomb before daybreak on Sunday (cp Mt 28:1-7; Mk 16:1-9; Lk 24:1-7; Jn 20:1-10).

Thus, in accordance with Gen 1:3-5, Jesus had to die and be buried on Wednesday evening in order to rise again on Saturday evening at the conclusion of the weekly Sabbath. Jesus was not crucified and buried on “Good Friday” before the commencement of the weekly Sabbath as so many believe, but on the Wednesday before the next day’s – Thursday – Sabbath, which was a high day Sabbath (cp Jn 19:31-32, 38-42). A “high day” Sabbath is a special Sabbath, a day of great, solemn celebration, such as the day of the great feast in Jn 7:37 (cp Jn 7:37). This Sabbath is completely different to the normal weekly – Saturday – Sabbath (see also comments on Mk 16:1, Jn 19:31, Ac 12:4, Ga 4:9).

27:51 What was the significance of the veil in the temple being torn in two from top to bottom when Jesus died?

This veil separated the Holy of Holies, the most holy place in the temple, from the outer sanctuary, where the temple priests ministered (cp He 9:1-6). Only the high priest was allowed to go beyond this veil into the Holy of Holies, and then only once a year on the day of atonement, to sprinkle the blood of the sin offering – an Old Testament type of the atoning blood of Christ, the New Testament sin offering - on the mercy seat (cp Lev 16:2 with He 9:7-10). The sprinkling of blood on the mercy seat was an Old Testament type of the forgiveness that is only possible by God’s grace and mercy through the atoning blood of Christ. The Holy of Holies represented God’s throne of grace in heaven where Christ entered into after His death, bearing His own blood to make atonement for sin (cp He 9:11-24). No other living human being beside the high priest was ever allowed beyond the veil into the Holy of Holies in God’s earthly temple, but when Jesus died on the cross the veil rent in two, God thus signifying that now all can enter into His throne of grace in heaven. The most holy place in heaven is now open to everyone, but only through Christ and His atoning blood. The veil represented His flesh (cp He 4:14-16; 10:19-23). The veil also represented the middle wall of partition that kept Jews and Gentiles apart. When the veil was rent it broke down that wall (cp Eph 2:14-18). Christians no longer have any need for earthly high priests to mediate for them – Jesus is both mediator of the New Covenant and their high priest in heaven (cp He 7:22-28; 8:1-6; 9:24-10:23). See also comments on Eph 2:14; He 8:1-2, 9:1-10, 10:19-20.

27:52-53 What happened to all these bodies that came up out of their graves?

These bodies were resurrected to establish the reality of the miracle of Christ’s own resurrection, and nothing more is said about them in scripture (cp 1Cor 15:3-8). They doubtless died again to be included with all the other Old Testament saints who had died, whose spirits and souls Jesus took to heaven with Him when he ascended on high (cp Eph 4:8-10; He 2:14-15). The significance of the resurrection of those bodies is the prophetic indication that Christ’s resurrection guarantees the resurrection of all believers when He comes back to take them all to heaven (cp Jn 11:25-26; 14:1-3, 19 with Isa 26:19; Jn 5:28-29; 1Cor 15:20-23, 51-58; 1Th 4:13-18).

27:57-60 What is the significance of this passage of scripture?

(cp also Mk 15:43-46; Lk 23:50-53; Jn 19:38-42). This fulfilled Isaiah’s Old Testament prophecy that Jesus would make His grave with the wicked and with the rich in His death (cp Isa 53:9). The Jews intended that Jesus be buried along with the two criminals who were crucified with Him (cp Jn 19:31), but Joseph of Arimathea, a rich man, prevailed upon Pilate to give him Jesus’ body and he put it in his own new, unused tomb, thus fulfilling Isaiah’s prophecy. (See also comments on Jn 19:31).

28:19-20 (A) Is this a command to the church, or a commission, as so many believe?

It is the responsibility of every believer in the New Testament church to win souls to Christ. That is the Christian calling. It is not an option for believers, but a command that has to be obeyed: Christ has commanded it (cp Mt 28:18-20; Mk 16:15-16; Acts 1:6-8; 10:42-43; 1Cor 9:16-17). Christ’s directive to His followers in Mt 28 and Mk 16 has been termed the Great Commission in the contemporary church, but that term is a misnomer. Christ’s directive is more than a commission – it is a command asActs 10:42-43 and 1Cor 9:16-17 clearly teach. A commission can be rejected – and there are many in the contemporary church who do not see that winning souls to Christ is a duty incumbent upon them personally – but a command has to be obeyed, and we can only prove our love for Christ and ensure our place in His eternal kingdom by obeying His commands (cp Psa 119:9, 16, 24, 47, 77, 174; Mt 19:17; Jn 14:15, 21, 23-24; 15:10; 1Cor 7:19; 1Jn 2:3-5; 3:22-24; 5:2-3; 2Jn 6; Rev 22:14). All those scriptures teach the same thing: if we love Jesus and want to ensure our place in His eternal kingdom we will obey His commands (commands and commandments mean essentially the same thing). The word observe in Mt 28:18 means obey, fulfil a duty. If we are to teach new converts to Christ how important it is to obey His word then we must obey it too. Mt 28:19-20 highlights our responsibility to safeguard the teachings of scripture and commit them to those we win to Christ.

The command to believers is “Go ye”. Ye is plural, which means that each and every one of us, not only those in public ministry, as many in the contemporary church think, has to go and preach the gospel and win souls to Christ (cp Acts 8:4; 11:19-21). These were ordinary, everyday believers here who took the gospel that saved them to others who were not saved, exactly as Jesus commanded us to do in Mt 28 and Mk 16. Teach in Mt 28:19 (KVJ) means literally make disciples. Making disciples means winning souls to Christ. So the clear command to every believer in the New Testament church in Mt 28:18-20 and Mk 16:15-16 is to go and win souls to Christ, baptize them, and teach them – among other things – that they in turn must also win souls to Christ (cp 1Pe 2:9). Knowing that the gospel saves is not something believers can keep to themselves. It has to be shared with those who are not saved (cp Lk 8:16-18).

Jesus warns us to take heed to what He says here: we have not been given the light of Divine truth for it to be obscured by our business or domestic affairs, but we are to proclaim it for others to hear, and whoever does this will be given more light, while those who do not will lose even what little light they have. We need to heed this warning - it is for our admonition also. Only faithful hearers and doers of His word can be Jesus’ disciples. There is no such person in God’s order of things as a silent witness. Everyone who is saved must bear witness to the Saviour (cp Mt 12:30). Jesus makes it quite clear here that there is no neutrality in Christianity. If Christians are not actively involved in doing the work of the gospel for Christ, then they are actively involved in doing the work of the devil in opposition to Christ. That is what this scripture means: anyone not doing the work of God as commanded by Jesus is doing the work of the devil, and it is hardly likely that anyone doing the work of the devil in this life will rule and reign with Christ in the next life (cp Mt 7:21-27; Lk 6:46-49; 11:27-28; 13:22-30). Jesus clearly teaches here against professing faith in Him for salvation without doing the work of His word.

Many Christians in the contemporary church do not properly understand that what Jesus teaches here applies to every professing Christian who is not doing the work of God’s word. It does not apply to those outside the church. It applies to those inside the church who profess to love Christ but do not obey His commandments. They will forfeit their salvation. We cannot play down this meaning because this is what is taught throughout the New Testament (cp Mt 12:30; Jn 15:5-6, 10; Ro 2:7-11, 13; Ga 6:7-8; Jas 1:22-25; 2:14-26). Let us find out now what value God has put on souls going to hell (cp Jn 12:23-26; 1Pe 3:18). The life of our Lord Jesus Christ is the value God has put on souls going to hell – His life for their life (cp Jn 3:14-18). This was the purpose of the cross. Jesus said “...if I be lifted up from the earth I will draw all men unto me” (cp Jn 12:32-33). Once we fully appreciate that Christ died for all sinners, not only us who are saved, and that there are countless lost souls going to hell without our witness to His saving grace, winning souls to Christ will become the most important part of our Christian walk, as Jesus means it to be. Everything else in the life of the church is simply a consequence of winning souls to Christ.

It is an urgent matter. Jesus and Paul both taught the urgency in getting souls saved (cp Lk 9:59-60). Jesus is not being insensitive to the propriety of funerals here, but is teaching against procrastination - deferring or putting off taking the gospel out into the world and winning souls to Christ (cp Jn 4:34-38). Here again Jesus warns us against putting off taking the gospel out into a world of sinners waiting to be saved (cp Jn 9:4 with Jude 21-23). Day in Jn 9:4 signifies life and night signifies death. Believers are to take the gospel out now because soon it will be too late (cp 2Cor 6:2). Now is the accepted time, now is the day of salvation (cp 2Ti 4:2). Paul’s command to Timothy here is for our admonition too. It teaches us that we must be in a constant state of readiness to win souls to Christ whether we consider it to be an opportune time or not, and whether we feel like it or not.

It needs to be restated here that Christ has assigned to every believer in the New Testament church the responsibility to preach the gospel and be a soul winner for Him (cp 2Cor 5:18-20). It is obligatory upon us to get as many sinners saved as possible (cp Ro 1:14-15). As Paul was a debtor to the lost, so are we (cp Eph 2:10). This teaches us that God has saved us to serve Him, and He expects every one of us to bear fruit for Him (cp Lk 8:4-18; Jn 15:2, 5, 8, 16; Ro 1:13; Col 1:3-6). Fruit in this context is used metaphorically of souls won to Christ. The gathering of lost souls is also compared to harvesting grain in scripture (cp Psa 126:5-6; Mt 9:37-38; Jn 4:35). Christ demands that our fruit be commensurate with what He has invested in us (cp Mt 25:14-30; Mk 11:12-14, 20-21; Lk 19:11-26).

Christ cursed the fig tree that failed to produce fruit in Mk 11, and He condemned the unfaithful servants who failed to show results in their life as stewards while their master was absent in Mt 25 and Lu 19, and while those scriptures do not refer to soul winning specifically, nevertheless, soul winning is included in Christ’s investment in us by way of the variety of gifts and graces He has bestowed upon us, represented by the talents in the parable of the talents, and the word of God He has committed to each and every one of us, represented by the pound in the parable of the pounds (cp 2Cor 5:18-20). How we use our talents and God’s word in this life will determine our eternal destination in the next life (cp Ga 6:7-8). When He comes again Jesus will reward everyone according to their works (cp 1Cor 3:8-15; Rev 22:12). See also comments on Mt 3:10, 12:30; Lk 19:11-27; Jn 15:2, 15:4-6, 15:16 Acts 11:19-21; Ro 1:13; 2Cor 5:18-19,

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 '''27:3-5 If Judas repented of what he had done to Jesus why could he not have been saved?'''
 V3 here tells us that Judas repented of what he had done, but it was not true repentance - he was seized with remorse. Repented here is from the same Greek word as remorse, metamelomai, which means little or nothing more than a selfish dread of the consequences of sin, rather than a deep regret at the cause of sin, which is what true repentance is. metamelomai is never used of true repentance towards God in scripture (cp 2Cor 7:8). Here we see it used twice. It means that even though Paul had caused the Corinthian church sorrow because of his letter, he did not regret – metamelomai – it, notwithstanding at the time he did regret – metamelomai – writing it. However, their sorrow led them into true repentance – metanoia – which means a complete change of mind – from evil to good – towards God (cp 2Cor 7:8-11). This teaches what true repentance is. It is not merely being seized with remorse at the consequence of sin as Judas was, but having Godly sorrow for sin that works repentance toward God and brings with it salvation (cp Acts 2:22-24, 32-41).
-[edit] '''<div id="27:6-10 Where in scripture is this prophecy?"> 27:6-10 Where in scripture is this prophecy?<div>'''
+'''<div id="27:6-10 Where in scripture is this prophecy?"> 27:6-10 Where in scripture is this prophecy?<div>'''
 Although this prophecy is ascribed here to Jeremiah, it was actually prophesied by Zechariah (cp Zech 11:12-13). The price on Jesus’ head set by the chief priests for Judas to betray Him was the same pittance Zechariah prophesied – thirty pieces of silver, which was used to buy the Potter’s Field as a burial ground for Gentiles (cpActs 1:16-19). It is pointless speculating why Zechariah’s prophecy was attributed to Jeremiah – there is nothing in scripture to indicate why.