And Judas Iscariot

The sermons contained in this volume are published in response to numerous requests that they might be put into permanent form.

The author of these sermons needs no introduction to the Christian readers of America. His fame as an author, preacher and evangelist is more than national. As Director of the evangelistic work carried on by the General Assembly’s Committee of the Presbyterian Church, he has achieved distinction as a preacher of the Gospel. Under his direction simultaneous evangelistic campaigns have been held in many of the leading cities of the land, and the Christian Church and the world have had an experience of a new, aggressive and emphatic evangelism that has stirred the Church, revived Christian service and been the means under God of turning thousands to a life of allegiance to Jesus Christ.

Therefore it is a privilege and pleasure to put into book form some of the sermons which Dr. Chapman has preached in his evangelistic work and also as the Director of the Interdenominational Bible Conference at Winona Lake, Indiana. Thousands have borne witness to the profound impression and enduring influence of those messages. Especially is this true of “And Judas Iscariot” and “An Old-Fashioned Home.” One can never forget the scene when the latter sermon was preached on Thanksgiving Day, 1905, in the great theater in Jersey City. Great numbers of men have confessed their sins and accepted Jesus Christ as a personal Savior following the preaching of “The Swelling of Jordan.”

The book is sent forth with devout gratitude to God for his blessing upon the preaching of these sermons, and with a prayer that even the reading of them may be attended with deeper devotion to Jesus Christ, and increasing service to those for whom Christ died.

Parley E. Zartmann

And Judas Iscariot

TEXT: “And Judas Iscariot.” — Mark 3:19.

There is something about the name of this miserable man which commands our attention at once. There is a sort of fascination about his wickedness, and when we read his story it is difficult to give it up until we have come to its awful end. It is rather significant, it would seem to me, that his name should come last in the list of the Apostles, and the text, “And Judas Iscariot,” would suggest to me not only that his name was last, but that it was there for some special reason, as I am sure we shall find out that it was. It is also significant that the first name mentioned in the list of the Apostles in this third chapter of Mark was Simon, who was surnamed Peter.

The first mentioned Apostle denied Jesus with an oath, the one last referred to sold him for thirty pieces of silver and has gone into eternity with the awful sin of murder charged against him. The difference between the two is this: their sins were almost equally great, but the first repented and the grace of God had its perfect work in him and he was the object of Christ’s forgiveness; the second was filled with remorse without repentance and grace was rejected. The first became one of the mightiest preachers in the world’s history; the second fills us with horror whenever we read the story of his awful crime.

Different names affect us differently. One could not well think of John without being impressed with the power of love; nor could one consider Paul without being impressed first of all with his zeal and then with his learning. Certainly one could not study Peter without saying that his strongest characteristic was his enthusiasm. It is helpful to know that the Spirit of God working with one who was a giant intellectually and with one who was profane and ignorant accomplished practically the same results, making them both, Paul and Peter, mighty men whose ministry has made the world richer and better in every way. But to think of Judas is always to shudder.

There is a kindred text in this same Gospel of Mark, but the emotions it stirs are entirely different. The second text is, “And Peter.” The crucifixion is over, the Savior is in the tomb, poor Peter, a broken-hearted man, is wandering through the streets of the City of the King. He is at last driven to the company of the disciples, when suddenly there rushes in upon them the woman who had been at the tomb, and she exclaims, “He is risen, has gone over into Galilee and wants his disciples to meet him.” This was the angel’s message to her. All the disciples must have hurried to the door that they might hasten to see their risen Lord — all save Peter. And then came the pathetic and thrilling text, for the woman gave the message as Jesus gave it to the angels and they to her, “Go tell his disciples — and Peter.”

But this text, “And Judas Iscariot,” brings to our recollection the story of a man who lost his opportunity to be good and great; the picture of one who was heartless in his betrayal, for within sight of the Garden of Gethsemane he saluted Jesus with a hypocritical kiss; the recollection of one in whose ears to-day in eternity there must be heard the clinking sound of the thirty pieces of silver; and the account of one who died a horrible death, all because sin had its way with him and the grace of God was rejected.

The scene connected with his calling is significant. Mark tells us in the third chapter of his Gospel that when Jesus saw the man with the withered hand and healed him, he went out by the seaside and then upon the mountain, and there called his Apostles round about him, gave them their commission and sent them forth to do his bidding.

In Matthew the ninth chapter and the thirty-sixth to the thirty-eighth verses, we are told that when he saw the multitudes he was moved with compassion, and he commissioned the twelve and sent them forth that they might serve as shepherds to the people who appeared to be shepherdless. “Then saith he unto his disciples, The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest.” And then he sent the twelve forth. As a matter of fact the Scriptures concerning Judas are not so very full, but there is a good outline, and if one but takes the points presented and allows his imagination to work in the least, there is a story which is thrilling in its awfulness.

The four Evangelists tell us of his call, and these are practically identical in their statement except concerning his names. Matthew and Mark call him the Betrayer; Luke speaks of him as a Traitor, while John calls him a Devil. The next thing we learn concerning him is his rebuke of the woman who came to render her service to Jesus as a proof of her affection. In John the twelfth chapter, the fourth to the sixth verse, we read, “Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor? This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein.”

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