Let’s start with the man Christians love to hate: Judas.
In chapter 16, Luke introduces the twelve main disciples of Jesus and gives Judas an extra title: “the traitor.” The noun is less commonly translated “the betrayer.” Judas is famous for betraying Jesus, so you’d think that verb would be all over the accounts of his deed in the Bible. But this line in Luke is the only place Judas is directly called a betrayer. In the thirty-one other occasions he or his deed is mentioned another word is used: Jesus was handed over by Judas. That verb root should be returned to its proper theological place. The Lord’s passion and our passion is more about being “handed over” or “given over” than being betrayed.
In the Gospel of Mark, when his account gets to Judas going out and coming back as a guide for the authorities, an entire change of literary viewpoint takes place. Up to that point, Jesus has been the center of action and the verbs are mainly about what he is doing. After Judas hands him over, the verbs are mainly about what is being done to Him.
In the Garden of Gethsemane, Jesus is waiting, anticipating the judgment and violence of the powers that be. Then he is handed over to them. Previously in Mark, he had given his love freely and was the main power, even if hidden, in every scene — even now we can feel his affection as his love acts on us. But once he is handed over he enters into passion (which means suffering overwhelming forces). He is dependent on who loves him. Bearing our humanity, Jesus becomes vulnerable to overwhelming powers and waits for what will be done to him.
I think we often see Jesus, and so see the image of God in our own humanity, primarily through the lens of the first half of Mark — like Jesus is another action figure on the hero’s journey, mastering his suffering and moving into transcendence. But I think it is more true to the revelation in the Bible to see the passion experienced in the garden, then during the trial and then on the cross, as elemental to our own spiritual development and our calling. The passion of being handed over is also an example for us. We are made by the God who waits; we are endued with the capacity for suffering love.
Peter says this rather plainly, doesn’t he?
[I was happy to run across an unusual book that inspired my refined thinking on all this. You might want to read The Stature of Waiting by W.H. Vanstone.]
We are innately passable
In my therapy practice, I am often talking to a suffering person who, nevertheless, feels compelled to be impassable, not experiencing negative feelings or any feelings (same root as passion). Their face may even be devoid of expression. They think it is shameful to have endured the trauma they have experienced or feel guilty because they are suffering. If they have grown up in the church, these poor people may have an impassable God as a model, which adds further motivation for trying to be in control.
Many influential theologians have seen God as impassable. Some people accuse them of caving into a Greek philosophical lens. Others suggest the earliest theolgians were contrasting God with the very emotional and volatile descriptions of Greek gods. They emphasized how God is not controlled by human emotions but is independent and unaffected by the whims of humanity.
You can see how this thinking might go too far and imply that God has no emotions at all, even though love is central to God’s character. So some theologians qualified the doctrine of impassability to mean God is not subject to sinful emotions, involuntary emotions, or emotion unworthy of her character. (See this article).
I don’t think there is anything unemotional about what Jesus experiences in Gethsemane and Paul says Jesus “is the image of the invisible God” (Col. 1:15). Jesus is passable, or able to suffer. There is nothing we went through today that was emotion-free, either. We are also passable. Though we may use a lot of energy defending against suffering and suppressing the memory of it, we suffer every day. We suffer what is past and present, and even suffer what we anticipate the future will be. Jesus struggled the same way we do and struggles with us now. Take a few seconds, at least, and feel that Jesus cares about your suffering — so much so, he is bearing it with you.
I think there are some good reasons to cut the first translators of the Bible into English some slack. I think they unwittingly, repeatedly, mistranslated the words based on the Greek word “to hand over” as “to betray.” They even did it in Paul’s often-repeated “words of institution” of the communion ceremony in 1 Corintians 11:
“For I received from the Lord what I also handed on to you [there is the verb], that the Lord Jesus on the night when he was betrayed [there is the same verb mistranslated] took a loaf of bread…”
The first Jesus followers made it a point to say “the night Jesus was handed over.” Handing over and being handed over were central to their view of Jesus, themselves and the world. Maybe we could say they were passion-centered, passability thinkers.
Paul uses the verb in other significant places, and it is translated accurately:
- And the life I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself (handed himself over) for me (Gal. 2:20).
- He who did not withhold his own Son but gave him up (handed him over) for all of us, how will he not with him also give us everything else? (Romans 8:32).
Paul’s letters were apparently written before the Gospels were collected. In those later writings, Judas is highlighted as the one who shows the nature of God in a significant way as he hands Jesus over and Jesus suffers the sins of humanity. Judas is still despised as a betrayer. But he begins the Passion. If he hadn’t been there someone else would have done the deed (“Is it I, Lord?”). Peter betrays him later in the evening, too. The disciples all scatter like scared sheep. Judas just turns out to be central to Jesus being handed over, which is central to the Lord’s passion. I think the early church expected to be handed over, at some level, and encouraged one another to develop a deep trust for God instead of just a deep resistance to suffering.
I can see how the word betrayed overtakes handed over as translations evolve. For one thing, the word in the Latin translation, with which the first English translators were more familiar, is much easier to lean that way than the Greek. But I also think the word betrayed appeals to bloodthirsty humanity. Betrayed implies: “You thwarted my action. You stopped me cold. You defeated me in an underhanded way.” Doesn’t it betray your sense of agency, safety, value and power when you are handed over? Seen through the lens of betrayal, Jesus still looks powerful as he mocks the dirty deeds of sinners by dying according to God’s plan and rising up in their faces on Easter. (Check out the atonement explanations if you want to think this through).
I think the mistranslation contributes to our sinful assumption that following Jesus means we always have power over suffering and injustice — just do God’s will and it will all end up as a “win.” We have been betrayed and we should make that right. We feel entitled to such power, even though the main percentage of the Gospels are devoted to Jesus not exercising power and being handed over to suffering.
The glory of God in Jesus is also revealed when he finishes his active work and becomes subject to the authorities. As he taught quite clearly, his final passion is the ultimate turn of the other cheek. He does nothing to protect himself. He waits.
Life is not Wakanda forever
We’re all action figures here. It is Wakanda forever. There is goodness in that. Jesus is also about suffering love for the abused, oppressed and poor. But his love transcends the power struggle, just endlessly fighting the power. His own death vividly shows that the powers of the world are doomed to their redundant self-destruction and unavailable for resurrection.
Nevertheless, for most of my readers, only what we do is valued, what we produce. We don’t wait around. We inevitably introduce ourselves by what we do. If you are unemployed you are hard to see as a person at all. Retirees are expected to do things for themselves and they are reminded to keep active. But eventually we all will be subject to what comes upon us. Old people better hope someone loves them or they will be handed over to be housed by the state or processed by the hospital. During Covid (and for many, that is right now) we all got a taste of being passable; we were patients (from the same root as passion: bearing suffering), we were called on to be patient, since we were vulnerable – and we hate that, some people wouldn’t even submit to a mask.
The beginning of the great work of Jesus begins with being handed over. He waits for what will happen in the garden, assuming it means death. He does not fight it. Like John says, he told his disciples, “Night is coming, when no one can work” (9:4). The night came. Like John says, Jesus told Peter, “When you were younger, you used to fasten your own belt and to go wherever you wished. But when you grow old, you will stretch out your hands, and someone else will fasten a belt around you and take you where you do not wish to go” (21:18). The time came. We can’t always do something (I learned).
I got overpowered by ruthless church leaders and handed over to an unexpected future. When I complained about it, my spiritual director called the experience “a passion.” I did not like it. Passion, like Jesus experienced, was something I had almost never experienced. I had barely even been in the hospital. I had been pretty impassable, similar to the heretical view of God that ends up tormenting so many people. I am still figuring out what it means to be vulnerable, passable, dependent on love or subject to the lack of love. How about you?
I hope W.H. Vanstone can sum it up and inspire you in this last quote (which is full of his passive voice and his unassertive assertions). Your suffering has meaning, too. Your waiting for the impossible to occur is also like Jesus. Your patience in the face of tragic circumstances, your vulnerability, is also a vehicle for the love of God. Your passion is like God’s passion!
The divine image we bear may be an image of passion no less than of action; for the God Who is disclosed in Jesus in the One Who hands Himself over to be affected by the world, to receive the impact and the meaning of the world, to wait upon the world. It is of this God that we bear the image – an image that includes passion no less than action, waiting no less than working. Now within our human experience there is one kind or occasion of waiting in which it is not too difficult to discern at least the faint image of the God Who waits; and that is the waiting to which we destine ourselves by loving. In the human figure who, because he loves, finds himself exposed and vulnerable to what may be done to him, the image of God Who is disclosed in Jesus is not unrecognizable: one might almost say that that figure seems a ‘holy’ figure.