Note 16 — Chapter II · MACHINATIONS OF THE ENEMIES OF JESUS; TREACHERY OF JUDAS; LAST SUPPER WITH HIS DISCIPLES.

Concerning the motives which induced Judas to league himself with the enemies of Jesus, we learn from the three first gospels no more than that he received money from the chief priests. This would indicate that he was actuated by covetousness, especially according to the narrative in Matthew, where Judas, before he promises to betray Jesus, puts the question, What will ye give me? Clearer light is thrown on this subject by the statement of the fourth gospel (xii. 4 ff.), that on the occasion of the meal in Bethany, Judas was indignant at the anointing, as an unnecessary expenditure,—that he carried the purse, and acted the thief in that office; whence it might be supposed that the avarice of Judas, no longer satisfied by his peculations on the funds of the society, hoped to reap a more considerable harvest by betraying Jesus to the rich and powerful sacerdotal party. We must hold ourselves under obligation to the author of the fourth gospel, that by the preservation of these particulars, which are wanting in the other Evangelists, he has made the act of Judas somewhat more comprehensible,—so soon as his statements are shown to have an historical foundation. We have shown above, however, how improbable it is that, had that censure really proceeded from Judas, the legend should have lost this trait;16 how probable, on the other hand, a legendary origin of it, it is easy to discern. The meal at Bethany stood in the evangelical tradition near to the end of the life of Jesus, an end brought about by the treachery of Judas;—how easily might the thought arise in some one, that the narrow-minded censure of a noble prodigality could only come from the covetous Judas? That the censure at the same time turned upon the propriety of selling the ointment for the benefit of the poor, could in the mouth of Judas be only a pretext, behind which he concealed his selfishness: but advantage to himself from the sale of the ointment could not be expected by him, unless he allowed himself to purloin some of the money saved; and this again he could not do unless he were the purse-bearer. If it thus appear possible for the statement that Judas was a thief and had the bag, to have had an unhistorical origin: we have next to inquire whether there are any reasons for supposing that such was actually the case.