Acts (Written)

Sunday, 17 October 2021

beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection.” Acts 1:22

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen). 

To get a better sense of the contents of this verse, it is good to read it together with the previous verse –

“Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, ²² beginning from the baptism of John to that day when He was taken up from us, one of these must become a witness with us of His resurrection.”

The idea is that a selection to replace Judas was to be made from someone who had witnessed the entire time of Jesus’ ministry “beginning from the baptism of John.”

The intent of Peter’s words is that of the time when Jesus was baptized by John, not from the time that John began to baptize. John already had a ministry to the people of Israel, calling them to repentance and preparing the way of the Lord. But the focus of Peter’s words is on the time of Jesus’ ministry, not John’s. Thus, he is referring to the moment when the two ministries came together in John’s baptism of Jesus. The one selected as an apostle should have a personal knowledge of this event “to that day when He was taken up from us.”

This is referring to the ascension of the Lord recorded in Acts 1:9. What seems probable is that this means that there were more than just the eleven apostles on the Mount of Olives with Jesus at that time. If that were not the case, Peter would not make this statement. Though the focus was on the apostles (see Acts 1:2), it is clear that they were a part of a larger group to have been with the Lord as He ascended.

From this larger group, Peter then says, “one of these must become a witness.” The word translated as “witness” is martus. It means a witness, but it not only conveys the sense of having seen, but of “bearing testimony of.” The act of witnessing (the seeing) is to be proclaimed (bearing the testimony).

As such, the word eventually also takes on the meaning of being a martyr. The one who bears the testimony of the Lord may even be martyred for that testimony. But in such a case, it would certainly be worth it. For the one selected to replace Judas, Peter says he is to be a witness “with us of His resurrection.”

This is the central point of the Christian faith, upon which all else either stands or falls. Of this, John Gill says –

“…the resurrection of Christ from the dead, which supposes his incarnation and life, and so his obedience, ministry, and miracles in it; and also his sufferings and death, with all the benefits and advantages thereof; and is particularly mentioned, because it not only supposes and includes the above things, but is the principal article, basis, and foundation of the Christian religion; and the sign which Christ gave to the Jews, of the truth of his being the Messiah.”

Concerning this great and prominent act of the Lord, Paul says –

“Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? ¹³ But if there is no resurrection of the dead, then Christ is not risen. ¹⁴ And if Christ is not risen, then our preaching is empty and your faith is also empty. ¹⁵ Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. ¹⁶ For if the dead do not rise, then Christ is not risen. ¹⁷ And if Christ is not risen, your faith is futile; you are still in your sins! ¹⁸ Then also those who have fallen asleep in Christ have perished. ¹⁹ If in this life only we have hope in Christ, we are of all men the most pitiable.” 1 Corinthians 15:12-19

Life application: Everything about the record of the Person of Jesus Christ would be pointless if there was no resurrection. If He came, lived a perfect life, and then was crucified and buried, it would be of no value to us without His victory over death.

This is why the New Testament goes to such great pains to not only record the event as it happened, but to validate it through the recording of all of the surrounding events, including who saw it, how many saw the risen Lord, the things He did afterward, and so on. In reading and believing these things, we then can have faith that the other things recorded in the Bible are true as well, including the promise of eternal life.

And if the promise of eternal life is true, then why should we allow our faith to be shaken? Why should we be fearful? What does it really matter if things don’t go well for us now? We have a hope that transcends those things because of our trust in the promises made to us. Let us be faithful witnesses to the hope we possess, even if that means that we must also become martyrs for it. Christ is risen! What can man truly do to us? Press on in the goodness of God that is found in the giving of His Son, JESUS!

Heavenly Father, what sure and wonderful promises we possess in Christ. You have laid out the details in Your word so precisely that we can be absolutely certain in our hearts that it is true and what it tells us will come to pass. No fear here. We are grounded in Your word, and our eyes are fixed on Jesus. Amen.

Saturday, 16 October 2021

“Therefore, of these men who have accompanied us all the time that the Lord Jesus went in and out among us, Acts 1:21

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Peter has just stated his words, right from Scripture, concerning God’s foreknowledge of what would occur in relation to Judas. He affirms that Scripture itself testifies to the fact that someone else should replace him in his office. As such, he next says, “Therefore.”

He is making a conclusion based on his reasoning. What follows will be a decision concerning the avenue that he recommends to be followed. Instead of “Therefore,” the KJV incorrectly states, “Wherefore.” Peter is not asking why, or for what reason, something should happen. Rather, he is affirming that Scripture has spoken, and it is to thus be acted upon.

Hence, the idea is, “Scripture says, ‘Let another take his office,’ therefore, of these men who have accompanied us…” He is obviously looking for one of “these men” to take the office of Judas. However, he continues to qualify his words in order to ensure certain necessary conditions will be met. As such, he says, “all the time that the Lord Jesus went in and out among us.”

Peter has set forth the condition that whoever fills Judas’ office should be someone who had actively been a participant in the ministry of Jesus, seeing all that He had done and who had been faithful to not depart from Him when things got tough. An example of what he has in mind that should be avoided is found in John 6 –

“From that time many of His disciples went back and walked with Him no more. ⁶⁷ Then Jesus said to the twelve, ‘Do you also want to go away?’
⁶⁸ But Simon Peter answered Him, ‘Lord, to whom shall we go? You have the words of eternal life. ⁶⁹ Also we have come to believe and know that You are the Christ, the Son of the living God.’” John 6:66-69

The words “many of His disciples” indicate that not all of them departed. Some held fast, just as the apostles did. It is such a person that Peter is looking for as a replacement. The words “in and out among us” signifies just that. It is a way of saying that He was in constant interaction with them and that it was as if they dwelt in the same house together. As naturally as one would come in and go out of his own house, so the Lord came in and went out among the apostles.

Life application: Peter was obviously looking for someone who was qualified in the knowledge of the Lord and thus capable of continuing on in the ministry of the Lord in a competent manner. Paul alludes to this necessity himself in 1 Corinthians –

“Am I not an apostle? Am I not free? Have I not seen Jesus Christ our Lord? Are you not my work in the Lord?” 1 Corinthians 9:1

But Paul was not with Jesus as the other apostles were. Therefore, he again states –

“For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, ⁴ and that He was buried, and that He rose again the third day according to the Scriptures, ⁵ and that He was seen by Cephas, then by the twelve. ⁶ After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. ⁷ After that He was seen by James, then by all the apostles. ⁸ Then last of all He was seen by me also, as by one born out of due time.” 1 Corinthians 15:3-8

Paul notes that he was different from the other apostles in that he had seen the risen Christ, but that his selection was not in the same way as the others. And yet, he clearly states that the gospel he preached was the exact same gospel as was presented by the other apostles –

“But I make known to you, brethren, that the gospel which was preached by me is not according to man. ¹² For I neither received it from man, nor was I taught it, but it came through the revelation of Jesus Christ.” Galatians 1:11, 12

Everything that Paul says in the surrounding verses and chapters of Galatians clearly reveals this. There is one gospel that is proclaimed to both Jew and Gentile. The difference is not in the message, but in the audience. The reason for the selection of Paul to proclaim this message to the Gentiles (even though he always first presented it to the Jews) is because he was gifted to do so. The other apostles were limited in their interaction with Gentiles and would have been less effective in conveying what needed to be said. Paul had the ability they lacked, and so he was chosen to be the main apostle for this ministry.

The selection of Barnabas, who was first a disciple under Peter, but who was later a witness to Paul’s conversion and who eventually became a minister to the Gentiles along with Paul demonstrates this. The same is true with Silas (Silvanus) who ministered with Paul and who then later was commended by Peter (1 Peter 5:12).

The point of this is that the heretical doctrine which teaches there are two gospels, one to the Jew and one to the Gentile, must be firmly spoken against. What Peter is conveying concerning the apostleship is as applicable to Paul as it is to the one to replace Judas, but Paul’s conversion came about in a different way, and by the Lord’s personal intervention. Again, the difference between Peter’s gospel and that of what Paul presents is not in the message (it is the same gospel), but in the audience who receives it – who is best qualified to present it to the particular audience. Paul was well-suited to do what Peter was not fully qualified to do.

Lord God, when Your word is properly analyzed, the wisdom of who You selected to do certain things is always evident. You chose a young shepherd boy to slay a giant, and You chose a persecutor of the church to proclaim the message of the church to the Gentiles. Each time a person is commissioned by You for a particular purpose, we can see how perfectly that person filled the need. Great are You, O God. Amen.

Friday, 15 October 2021

“For it is written in the Book of Psalms:
‘Let his dwelling place be desolate,
And let no one live in it’;
and,
‘Let another take his office.’ Acts 1:20

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Peter having noted that Judas was a part of the ministry (1:17), now continues after the parenthetical thought concerning Judas’ demise (1:18, 19). In his ongoing words, he quotes Scripture, saying, “For it is written in the Book of Psalms.” It is an expression unique to Luke’s writings, en biblō Psalmōn, or “in book Psalms.”

From Luke’s words, as confirmed by the citation of Peter, the Psalms were considered their own book at this time. This is not surprising, but it is simply a point of fact concerning them. It is understood that there were writings considered inspired and that they were divided in various ways.

For example, Jesus speaks of the “book of Moses,” in Mark 12:26 when referring to Exodus. At other times, the body of literature ascribed to Moses is called “the law of Moses” (e.g., Luke 2:22). The entire body of Old Testament writings is also divided up in various ways, such as “the Law and the Prophets” in Matthew 7:12, or as “the Law of Moses and the Prophets and the Psalms” in Luke 24:44.

Such terms clearly indicate that the Scriptures were considered inspired and that they were held to as individual books, as sections of a whole, and as a whole body of distinct literature. As for Peter’s words now, what he says takes it as an axiom that the Psalms are inspired. As such, there should be no surprise that Christ was crucified, nor should it be a surprise that one of his own apostles would betray Him.

And so, with that encouragement conveyed to the others for them to know that God had, in fact, worked out a plan that included the deeds of Judas, he says –

“Let his dwelling place be desolate,
And let no one live in it.”

The words are taken from Psalm 69:25 –

“Let their dwelling place be desolate;
Let no one live in their tents.”

Peter changes the plural (general enemies who war against David) and changes them to the singular (a specific enemy who arose against the Messiah).

In the Psalm, the Hebrew word “dwelling place” is that of an encampment. In Peter’s words, he uses a Greek word found only here in the Bible, epaulis. The word is derived from epi (over) and aulé (sheepfold, courtyard, etc). It is then accepted in translations to signify a dwelling place. Vincent’s Word Studies notes –

“The word is used in classical Greek of a place for cattle. So Herodotus (i., 111): ‘The herdsman took the child in his arms, and went back the way he had come, till he reached the fold’ (ἔπαυλιν). Also of farm-building, a country-house.”

As this is the case, there is no reason to not assume Peter is referring to a sheepfold. Jesus had already equated the office of the apostle to a tender of sheep (see John 21:15, 16). Paul will refer to leaders within the church as shepherds of the church in Acts 20:28, and Peter will repeat the sentiment in 1 Peter 5:2. As such, whether a dwelling place or a position of being over the sheep (those in the church), Peter ascribes the words of the psalm to Judas, noting that his dwelling place should be made desolate. The type of shepherding he would have conducted is not to be emulated.

His next words, “And let no one live in it,” signify that not only should it be desolate, but it should remain as such. If a replacement for him is to be found, it is to be in a completely new direction and not in the one of a traitor. With that stated, Peter then quotes another psalm, saying, “Let another take his office.”

It is a quote from Psalm 109:8 –

“Let his days be few,
And let another take his office.”

Peter uses the word heteros, signifying a different person. The word translated as “office” is episkopé. Paul uses it in 1 Timothy 3:1 where it is translated as “overseer.” It is an office of care and attention where a leader is known to personally visit those under him. The position originally assigned to Judas as an apostle, an office that assumes the responsibility of being an overseer, was to be taken over by someone else.

Life application: To help get the sense of Peter’s words, if one were to take the general thought of this verse (a verse which only describes what occurred and does not prescribe anything) and apply it in a similar manner within the church, an example might be that of replacing a doctrinally poor pastor or teacher.

For example, if a local church has several teaching pastors, and one of them started denying the deity of Christ, he would need to be replaced – immediately. One might say, “Let his dwelling place (his doctrine) be removed completely and let no one live in it (no one teach this heretical nonsense) again.” At the same time, it is appropriate to hire a new teacher, one that will teach properly. So, the call is, “Let another take his office (someone different needs to take over his duties).”

Though not prescriptive, the general principle is sound. When someone fills a position within the church, and he turns out to be a dud like Judas, the best thing to do is to not only replace him, but to ensure that what he was doing (or teaching) is not repeated. The church is where people are to go to learn about the faith. The Bible is where one learns about the faith. The faith is to be based on proper doctrine and on a right understanding of theology. That theology is to adequately and rightly instruct concerning Jesus. When that is accomplished, people will then properly understand their state in relation to God.

In this case, one thing leads to another, and it all starts with proper instruction. And so, the highest care is to be given to ensure those who teach are actually qualified, capable, and rightly directed to doing exactly that.

Lord God, may those we select to teach and preach within the church actually be acceptable to do so. Your word calls people “sheep” for a reason. We are helpless and easily led astray. And so, we pray that You will only allow qualified, competent, and faithful men of God over us. May it be so, to Your glory. Amen.

Thursday, 14 October 2021

And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.) Acts 1:19

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

In the previous verse, the final note concerning the gruesome disposition of Judas was noted. Of that explosive event, Luke next says, “And it became known.”

What happened to Judas was over the Passover. It was also over a Sabbath. It was also suicide. Such things as this would be long remembered by any who heard it. And the word would have gone out like wildfire for everyone to consider. If there were a town crier who called out the day’s news, it would have been one of the main stories for all to hear as it was passed on.

In contrast to that, this is said of Jesus’ resurrection –

“Now while they were going, behold, some of the guard came into the city and reported to the chief priests all the things that had happened. ¹² When they had assembled with the elders and consulted together, they gave a large sum of money to the soldiers, ¹³ saying, ‘Tell them, “His disciples came at night and stole Him away while we slept.” ¹⁴ And if this comes to the governor’s ears, we will appease him and make you secure.’ ¹⁵ So they took the money and did as they were instructed; and this saying is commonly reported among the Jews until this day.” Matthew 28:11-15

Two deaths had occurred within the same circle. Jesus was openly crucified and then buried. Despite His resurrection, the leaders did what they could to hide this. Although not entirely successful, what was passed on was sufficient to convince many Jews, even to this day, that the lie they told the soldiers was the true end of His story.

Judas’ death was locally notable, being explained by Luke as going out “to all those dwelling in Jerusalem.” Unlike the story of the resurrection that was covered up by the leaders, this was openly passed on.

What is ironic is that the news about Judas filled the city, while the news about Jesus was secreted away as much as possible. And yet, in the larger picture, the knowledge of Jesus’ death and resurrection has filled the entire world, but the death of Judas, along with its surrounding events, make a mere footnote in Scripture.

Despite being a footnote now, at the time it was such big news that the place where it occurred was actually given a name by the people as a memorial to the event. As Luke next says, “so that field is called.”

The naming of the field is memorialized by the event. Hence, anytime someone would pass by it, the event would be called to mind. Fathers would tell their children, friends would tell their visitors, maybe pilgrims and tourists would be taken by to remember the macabre event. To this day, it is still a known location where there is little doubt about its identity. Those who go there will take pictures and film videos, witnessing to the tragedy that occurred at that time.

Luke next makes a statement that should clear up the confusion that many have concerning the language of the time in Jerusalem, saying “in their own language.”

The word used is dialektos. This is the first of six times it will be seen in the New Testament. All six of them will be found in Acts. It means “dialect.” Luke explicitly tells us what the dialect of Jerusalem at that time was, confirming what can already be inferred from the gospels. He does this by saying that they named the field in their own (meaning Jerusalem’s own) dialect. The name is “Akel Dama.”

A more literal transliteration from the Greek is “Hakeldamakh.” It is a compound Aramaic word corresponding to the cognate Hebrew words cheleq (portion, lot, tract, territory) and dam (blood). Thus, the meaning is then given by Luke, saying, “that is, Field of Blood.”

The name is given based on the event. But it is also based on what occurred in Matthew 27 where the field was named based on the blood money which the chief priests used to purchase the field. Thus, there is the irony of both events converging on this one spot of land. This is explained by The Expositor’s Greek Testament –

“It is true that the two accounts in St. Matthew and St. Luke give two reasons for the name Field of Blood. But why should there not be two reasons? If the traitor in the agony of his remorse rushed from the Temple into the valley of Hinnom, and across the valley to “the potter’s field” of Jeremiah, the old name of the potter’s field might easily become changed in the popular language into that of “field of blood,” whilst the reason given by St. Matthew for the name might still hold good, since the blood-money, which by a fiction of law was still considered to belong to Judas, was employed for the purchase of the accursed spot as a burial ground for strangers. See Edersheim, Jesus the Messiah, ii., 574, 575.”

If this is correct, and it appears likely based on the nature of the event, then the price of betraying the blood (meaning the life) of Christ Jesus is witness to the naming of the field just as the ghastly death of Judas is. The latter event cannot erase the magnitude of the former event. Rather, it highlights it.

Life application: There is often argument over what language the New Testament was originally written in. It is not a sound argument, but it is one that never seems to be settled as presuppositions, biases, and even pride step in.

The obvious main choices are Greek, Hebrew, and Aramaic. Other ridiculous choices are Latin, King James English (yes, you read that right), and so on.

A secondary argument is, “What predominant language was spoken in Israel at the time of Jesus?” The main choices are Hebrew, Aramaic, and Greek.

The answer to the question concerning the original New Testament language is “Greek.” We can know this because the gospels, Acts, and even the epistles translate words from either Hebrew or Aramaic into Greek. A few of many such examples are –

“‘Behold, the virgin shall be with child, and bear a Son, and they shall call His name Immanuel,’ which is translated, ‘God with us.’” Matthew 1:23

Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.” Mark 5:41

“Then Jesus turned, and seeing them following, said to them, ‘What do you seek?’
They said to Him, ‘Rabbi’ (which is to say, when translated, Teacher), ‘where are You staying?’” John 1:38

“And it became known to all those dwelling in Jerusalem; so that field is called in their own language, Akel Dama, that is, Field of Blood.)” Acts 1:19

“For this Melchizedek, king of Salem, priest of the Most High God, who met Abraham returning from the slaughter of the kings and blessed him, ² to whom also Abraham gave a tenth part of all, first being translated ‘king of righteousness,’ and then also king of Salem, meaning ‘king of peace.’” Hebrews 7:1, 2

If either Hebrew or Aramaic was the original language of the New Testament, the word “translated” would be superfluous. It is evident from the context that Greek was the original language in which the New Testament was penned.

As far as the language spoken at the time, it is evidently Aramaic. This can be discerned in the same way from the gospels and Acts. Matthew relies heavily on Hebrew words, which is not unsurprising as his gospel is directed to the Hebrew people with the idea that Jesus is the King of Israel. However, the other gospels pretty clearly indicate that the words conveyed by the people were generally Aramaic, even if many Hebrew words are either translated or transliterated into the Greek. The languages are cognate, but the use of Aramaic at the time of Jesus is quite evident. Further, it is explicitly noted by Luke in Acts 1:19.

These aren’t points that need to be argued over, but it happens for various reasons. In the end, the use of a variety of languages in the Bible tells us that God’s word does not need to be read in only one language to get a proper understanding of what is being conveyed. It is acceptable for the Bible to be translated into any and every language on the planet, and yet, it will also reward those who study what was penned in the original languages as well.

Be sure to read your Bible daily and be sure to cherish this marvelous gift of God that has gone forth, and continues to go forth, in languages throughout the world.

Lord God, it is so wonderful to know that Your word is available to people all around the world in their own languages. Today, we pray for those who are diligently translating the Bible into the remaining languages where it does not yet exist. Give these people wisdom in their efforts and the ability to overcome all obstacles so that Your word will be available to people everywhere. Amen.

Wednesday, 13 October 2021

(Now this man purchased a field with the wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed out. Acts 1:18

Note: You can listen to today’s introduction courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

Note: The explanation of this verse comes with a gross-out warning.

The words now continue to refer to Judas. The gospels record this concerning his death –

“Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, ⁴ saying, ‘I have sinned by betraying innocent blood.’
And they said, ‘What is that to us? You see to it!’
⁵ Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.
⁶ But the chief priests took the silver pieces and said, ‘It is not lawful to put them into the treasury, because they are the price of blood.’ ⁷ And they consulted together and bought with them the potter’s field, to bury strangers in. ⁸ Therefore that field has been called the Field of Blood to this day.
⁹ Then was fulfilled what was spoken by Jeremiah the prophet, saying, ‘And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, ¹⁰ and gave them for the potter’s field, as the Lord directed me.’” Matthew 27:3-10

Understanding the context, Luke now parenthetically records, “Now this man purchased a field.” Obviously, Judas was unable to actually purchase anything while dangling from a rope. Instead, the idea is that the money he earned through betraying Jesus was used in his name by the chief priests. As Vincent’s Word Studies says, “The expression means merely that the field was purchased with the money of Judas.”

From there, Luke continues, “with the wages of iniquity.” This expression means that the silver he was paid was reckoned to him as wages. He earned the money through his actions, but they were actions of iniquity. Therefore, despite throwing the money down in the temple, his name remained attached to them.

This same concept is found throughout the world. When it is known where a sum of money comes from, the acknowledgment for that money is assigned to the one from whom it issued. For example, “This hall was built with the money provided by Glen Giver.”

With that understood, Luke continues with the unhappy details of the final state of Judas’ earthly body, saying, “and falling headlong.” The Greek reads, genomenos elakēsen, “and becoming headlong.” The inference is that he hung himself (Matthew 27:5), and at some point, his rotting corpse fell. Hence, translators rightly say “having fallen.”

As far as the word “headlong,” it is prénés, an adjective found only here in the Bible. It signifies headlong, or prone. Hence, one can see him hanging and when his body finally fell from that position, he landed face-first on the ground. When he did, “he burst open in the middle.”

Again, a word found only here in the Bible is used, laskó, to burst asunder with a loud noise. With all of the detail given, a clear mental picture is made. In Israel, even at the time of year of the Passover, the sun is direct and would have quickly caused Judas’ body to swell up from rapid decomposition. The gasses caused pressure from the inside, and when he came down, he fell flat, face first, and forcefully. As such the pressure of the gasses was great enough to cause him to burst open, “and all his entrails gushed out.”

The inclusion of the details, culminating with this note here, is given to explain the ignoble end of Judas. It is a note of disgrace in death. Such a death, and the surrounding circumstances concerning the body, are being given to highlight the despicable deeds of the man. An example of the disgrace recorded here is found in the death of Joram, a contemptible king of Judah. Because of his vile life and actions, the prophet Elijah said to him –

“Because you have not walked in the ways of Jehoshaphat your father, or in the ways of Asa king of Judah, ¹³ but have walked in the way of the kings of Israel, and have made Judah and the inhabitants of Jerusalem to play the harlot like the harlotry of the house of Ahab, and also have killed your brothers, those of your father’s household, who were better than yourself, ¹⁴ behold, the Lord will strike your people with a serious affliction—your children, your wives, and all your possessions; ¹⁵ and you will become very sick with a disease of your intestines, until your intestines come out by reason of the sickness, day by day.” 2 Chronicles 21:14, 15

Exactly as the prophet stated, so it occurred (see 2 Chronicles 21:18, 19).

The fact that no record of Judas’ burial is given is also telling. To not be buried is an added note of disgrace, as is evidenced by the words of the Lord through Jeremiah –

“They shall die gruesome deaths; they shall not be lamented nor shall they be buried, but they shall be like refuse on the face of the earth. They shall be consumed by the sword and by famine, and their corpses shall be meat for the birds of heaven and for the beasts of the earth.” Jeremiah 16:4

Understanding these things, one might wonder how Luke would know the details. First, the reason for the gas buildup and resulting explosion is obvious. Judas hung himself at the Passover, so the next day was a Sabbath. Depending on where he hung himself, he might not have been discovered until that was over on Sunday morning. People would be home resting according to the commandment (see Luke 23:56).

This would allow plenty of time for him to swell up. Secondly, the recorded detail tells us that he was discovered, and someone saw the resulting explosion when he landed headlong. But a dead body in Israel was considered unclean. As such, whoever found him (or whoever was told about it), had no desire to even touch his rotting corpse. Instead, he probably would have taken a knife and cut the rope. Down Judas went, and apart he came. Hence, an eyewitness is not only possible, it is likely.

Finally, the death of Judas in this way has one more highly ignoble consequence laid upon him. As he was hanging there for some time, it means he was hanging overnight. But the law says this –

“If a man has committed a sin deserving of death, and he is put to death, and you hang him on a tree, ²³ his body shall not remain overnight on the tree, but you shall surely bury him that day, so that you do not defile the land which the Lord your God is giving you as an inheritance; for he who is hanged is accursed of God.” Deuteronomy 21:22, 23

Anyone hanged is accursed of God. As such anyone who was hanged was to be taken down before evening (the start of the new day). Judas did not receive this treatment. The contrast is given –

Christ was nailed to a tree, but He was taken down and buried.
Judas was hanged and his body remained up.

Christ rose on the third day, whole and complete, and having prevailed over death.
Judas fell (probably on the third day, but that is speculation) and burst open; a most ignoble end for his corpse.

Christ was anointed with spices in His burial (see John 19:39).
Judas bloated up while hanging in his exposed death.

Christ removed the curse of the law and the sting of death through His work.
Judas was accursed of God in his hanging, and he never received the atoning work of the Lord for his iniquity.

Life application: The Bible doesn’t hide gruesome facts or difficult to swallow details. But when they are given, it isn’t just for a sensational story. Rather, they are provided for a specific reason, and they call out to us to consider them and contemplate why they are stated.

When we come across events such as these, let us consider them and try to learn from them. In the end, the glory of what Jesus did is usually not far away from the evaluation, being hinted at for us to see. Thank God for the Person of Jesus Christ who has done marvelous things for His people!

We thank You, O God, for the events recorded in Scripture that provide us with the detail we need to see the marvel of what You have done in Christ. Even some details that seem hard to swallow when we read them will often give us wonderful hints of the contrasting glory to be found in what Jesus did. Thank You for this precious word You have given us. Amen.