John 13:21

THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)

When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me--The announcement of Joh 13:18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Joh 13:21-22. When Jesus had thus said, he was troubled in spirit — To think of so ungrateful and impious a design in one so near him, and so much obliged to him; and testified — As they sat together, and were eating the paschal-supper, Mar 14:18; Verily, one of you shall betray me — Verily, how incredible soever what I now say may appear to you, one of you, who is eating with me in this friendly and intimate manner; even one of you, my apostles and constant followers, shall, or will betray me, to those that thirst for my blood. None, indeed, could be said to betray him but those in whom he reposed confidence, and were the witnesses of his retirement. This did not lay Judas under any fatal necessity of committing the sin here spoken of; for though the event followed according to the prediction, yet it was not caused by the prediction, but would have equally happened if no such prediction had been uttered. Our Lord’s speaking thus indefinitely at first, and only saying, one of you, was profitable to them all, as leading them all seriously to examine themselves. Then the disciples looked one on another — For some time, in silence, and with great astonishment; doubting of whom he spake — And studious to observe in whose countenance they might read any peculiar confusion, which might look like an indication of guilt.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, Joh_13:21-35.

Mat_26:21-28; Mar_14:18-21; Luk_22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed.

Harmony.

1. Jesus indicates that it shall be one of them Mat_26:21Mar_14:18Luk_22:21Joh_13:212. Answering their inquiries, he indicates that it is one near them, dipping into the same dishMat_26:22-24Mar_14:19-21Luk_22:22-24Joh_13:223. To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas Joh_13:23-274. Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one Joh_13:28-295. Judas at last asks, Is it I? and Jesus, before them all, declares that it is Mat_26:2521. Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. Joh_12:27; Joh_11:33.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

DESIGNATION AND WITHDRAWAL OF JUDAS

Mat 26:21-25; Mar 14:18-21; Luk 22:21-23; Joh 13:21-35. “Jesus, saying these things, was troubled in spirit, and witnessed and said, Truly I say unto you, that one of you shall betray Me. Then the disciples began to look toward one another, being at a loss concerning whom He speaks. [Mark says, “They began to be in great trouble.”] And one of His disciples, whom Jesus loved, was leaning on the bosom of Jesus.” This is John himself, too modest to call his own name, and so beloved of the Lord that he always sat next to Him, frequently reclining on His bosom. “Therefore Simon Peter beckons to him, to ask Him who might be the one concerning whom He speaks.” They were all sitting round the table, Peter being off at the other end, and requested John, who was next to Him, to ask Him which one of them He means. This utter uncertainty of the eleven illustrates the duplicity of Judas, who had been so faithful and dutiful, and outwardly all right every way, that even his comrades had not suspected him. After the fiery baptism of Pentecost they became wonderful readers of human character.

“And he, reclining on the breast of Jesus, says to Him, Lord, who is he? [Speaking in an undertone.] Jesus responds, He to whom I shall give the morsel, having dipped it.” Mar 14:20 : “And responding, He said to them, One of the twelve who dippeth with Me in the dish.” The Orientals, even now, have one large dish, in the center of the table, into whose gravy they dip their bread.

Mar 14:21. “The Son of man goeth, as has been written concerning Him; but woe unto that man by whom the Son of man is betrayed! It were good for him if that man had not been born.” Mat 26:25 : “Judas, the one betraying Him, said, Master, whether am I the one? He says to him, Thou sayest it.” A familiar Oriental affirmation, which evidently Jesus spoke to Judas in an undertone, as the others did not understand it. How awfully Satan-manacled must Judas have been to survive all this! It furnishes a striking illustration of diabolical infatuation.

Joh 13:26. “Having dipped the morsel He gives it to Judas Iscariot, the son of Simon.” Among the Orientals this selection of a choice bit of some edible on the table, dipping it in the gravy, honey, or vinegar in the dish used in common, and handing it to some one — i. e., putting it in his mouth with your own hand — is significant of especial affection, kindness, and courtesy. You see, in this way, Jesus definitely pointed out Judas before he betrayed Him — a clear confirmation of His Divinity, as no human being could have done it.

“And after the morsel, then Satan entered into him.” So he is now completely under the bidding of Satan, who knew Jesus, and that He had come into the world to take it out of his hands, and who had been doing his best all those years to stir them up to kill Him, spiritually blind to the prophecies, and believing that the death of Jesus would end the war in his favor, and give him this world as a grand addition to hell, and the desired enlargement of his contracted dominions.

“Then Jesus says to him, What you are doing, do more quickly [i. e., “You have now for some time been plotting, maneuvering, and contemplating My betrayal; so now hurry up this matter; do not be so tardy; but what you are doing, consummate speedily”]. And no one of those sitting by knew this, for what He said to him. For some thought that, since Judas had the purse, Jesus says to him, Purchase some of those things of which we have need for the feast, or something which he may give to the poor.” There is no doubt but Jesus spoke to him in an undertone, so the eleven did not understand what He said, except John, who was next to Him, and the only one of the four who has written this.

“Then, taking the morsel, he immediately went out; and it was night.” So Judas is gone off to perpetrate the bloody treachery and sell his Lord for filthy lucre. O what a tremendous following Judas has this day — preachers and members selling out Jesus for paltry pelf The dark night is a vivid symbol of the black darkness of the deed.

“But when he went out, Jesus says, Now is the Son of man glorified, and God is glorified in Him.” This is spoken proleptically, as the glorification took place the next day, when He died on the cross. “If God is glorified in Him, truly God will glorify Him in Himself and He will glorify Him immediately.” When Jesus died to redeem a guilty world, God was glorified in Him, because He had perfected the stupendous work of human redemption for which God sent Him into the world. Then when He ascended up to heaven, the Father received Him with perfect and glorious approval, enthroning Him at His right hand, and assuring Him that He will make His enemies His footstool.

“Children, yet a little while I am with you. You shall seek Me, and as I said to the Jews, that whither I go you are not able to come, I now say it unto you. I give unto you a new commandment, that you must love one another with Divine love; as I loved you with Divine love, in order that you may also love one another with Divine love. In this shall all know that you are My disciples, if you may have Divine love among one another.” This new commandment is an addition to and completion of the Decalogue. The law says, “Do and live;” the gospel says, “Love and live.” “Love is the fulfilling of the law.” (Rom 13:10) So the crowning glory of the gospel dispensation is perfect love. We are all fallible and full of infirmities, so we can do no perfect work; but, praise the Lord! He is ready to give us all perfect love. So when our will is lost in God’s will, and we want to do everything just right, but fail through ignorance or mistake or physical inability, in condescending love He takes the will for the deed, giving us credit, not simply for what we do, but what we want to do for Him; as He rewarded David for building the temple, though he never struck a lick at it. Remember, this new commandment does not specify the human philia, but agape, Divine love. There is but one way to get it. “The Divine love of God is poured out in our hearts by the Holy Ghost given unto us.” (Rom 5:5) This we receive in regeneration, realizing an inward conflict between this Divine love and the malevolent affections till the latter are consumed by the sanctifying fires of the Holy Ghost. Here you see our Savior specifies this love for one another as the differentia of His people in all ages and nations, regardless of race, color, sect, or creed.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

13:21 For the third time in the Gospel of John, Jesus was deeply troubled (Greek tarassō; see 11:33; 12:27). The personal betrayal of Judas brought Jesus profound grief.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 13:21. Ἐμαρτύρησε, testified) gravely [impressively], as in the case of a thing hidden.—εἷς ἐξ ὑμῶν, one of you) It was advantageous to them all, that Jesus at first spake indefinitely.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_13:21-22. The thought of Jesus recurs in deep excitement and agitationowing to which, probably, an interrupting pause occurredback to the traitor;[129] it constrains Him now to testify with the most straightforward definiteness what He knows, but at which He had previously only hinted: One of you will betray me! Comp. Mat_26:21-22, in comparison with whose representation that of John is to be preferred.

τῷ πνεύματι] in His Spirit (Joh_11:33), not: through the divine Spirit (Hilgenfeld).

ἔβλεπον οὖν, κ.τ.λ.] perculsi rei atrocitate vix credibili animis probis minimeque suspicacibus, Grotius. Judas may likewise have dissembled.

[129] The course of thought which Godet supposes is pure invention: If the true apostle carries within himself God (ver. 20), the traitor carries in himself Satan (ver. 25).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 13:21-30 . Judas is eliminated from the company .

Joh 13:21 . Ταῦτα εἰπὼν … παραδώσει με . Two elements in the company had prevented Jesus from freely uttering His last counsels to the Twelve. (1) They had manifested dissension which would prevent them from acting together when He was gone, and a temper which would prevent them from receiving His words. And (2) there was among them a, traitor. The first element of discord had been removed by the feet-washing. He now proceeds to eliminate the second. But to have at once named the traitor would have been fatal. Peter and the rest would have taken steps to defeat, if not to put an end to Judas. Therefore He merely says, εἶς ἐξ ὑμῶν παραδώσει με . This it was which troubled His spirit, that one of the Twelve whom He had so cherished should turn traitor, using the familiarity and knowledge of intimacy to betray Him.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

II. The dismissal of Judas: Joh 13:21-30.

Here also is a work of Jesus’ love towards His own. As long as Judas was present, His heart was under restraint, and could not give vent to all the feelings of which He was full. Joh 13:31 expresses in a life-like way the feeling of deliverance which Jesus Himself experiences on seeing the traitor withdraw; and it is at this moment that that rich outpouring begins which fills chaps. 14-17. These final moments of intimate association were indispensable to the Lord’s work.

Judas had represented, in the circle of the Twelve, the spirit of carnal Messianism, directly opposed to that which Jesus had just vindicated by the act of washing the feet; comp. Joh 6:64; Joh 6:70. If he was unwilling to renounce this spirit and humble himself, he must depart; it was the spirit of the false Messiah, of the Jewish Messiah, of the Antichrist that departed with him.

ADDITIONAL NOTES BY THE AMERICAN EDITOR.

Vv. 21-30.

1. The words at the beginning of Joh 13:20, ἐταράχθη τῷ πνεύματι, show how the mind of Jesus was, at this time, filled with the thought of the betrayal, and thus how natural it was for Him to allude to Judas in the earlier verses.

2. The external evidence seems, on the whole, to be favorable to the reading εἶπε τίς ἐστιν in Joh 13:24. If this text is adopted, it may imply a supposition on Peter’s part that John had been already informed as to the one whom Jesus referred to, or it may be understood as meaning that he should inquire of Jesus, and then make it known. It would seem probable that, if they all asked the question indicated in Mat 26:22, it must have been just before what is recorded in Joh 13:24 of John’s account.

3. The entering of Satan into Judas, which is here mentioned, must mean something more than the words “having put it into the heart,” which are found in Joh 13:2. The receiving of the ψωμίον was, it may be believed, the deciding-point in the history of Judas’ betrayal. After this act he was completely under the power of the evil spirit. By accepting this offering of friendship, and then going forth to carry out the designs of the enemies, he really at this moment betrayed the Son of man with a kiss.

4. Whether John includes himself when he says “No one knew,” Joh 13:28, is uncertain; but, as the purpose of Jesus appears to have been to speak only obscurely, it seems not improbable that he does. The form of expression in these verses would appear to indicate that a part of the company had no explanation at all to suggest with respect to the words spoken by Jesus to Judas, while a part thought of two possible explanations.

5. The bearing of Joh 13:29 on the question of the evening of the supper is not decisive. The sacred character of the Passover supper and of the evening on which it was celebrated renders it improbable that any one would leave, or be expected to leave the company before the feast, or that purchases would be made on that night. Moreover, we know that some preparations for this supper with the disciples were made two days before the Passover, and it would seem as if others of the kind indicated here would not have been left until the last moment. On the other hand, it is claimed that, if this was the evening of the 13th, there was a whole day before the Passover meal, and consequently there was no need for haste. Weiss urges, in answer to this, that the disciples may not have thought of Judas as about to go out immediately, but the story apparently indicates that their thought was connected with his hasty departure.—The expression for the feast favors the view that the Paschal supper had not yet come, and yet not decisively, for the word may be used to designate that which followed the first evening.—On the whole, this verse, like Joh 13:1, is reconcilable with either view, but the argument in both cases turns slightly towards the 13th as the date of this supper of Jesus and His disciples.

6. The Lord’s Supper is probably to be placed after the departure of Judas. This accords with the order of the narrative as given in Matthew and Mark; it is most easily reconciled with the progress of John’s narrative as compared with the others; and Luke, in this case as in some others, can easily be understood as not making the exact order of time a matter of special importance. Luke places the dispute as to who should be regarded as the greatest immediately after the institution of the Supper—a thing which seems to be almost impossible. It would appear antecedently probable, also, that as Jesus knew that Judas would leave the company, He would wait until he had gone before He instituted the memorial feast and began the discourse of intimate friendship. If the institution of the Supper follows Joh 13:30, it may be best placed between this verse and Joh 13:31, or before Joh 13:33.

Vv. 21, 22. “After having said this, Jesus was troubled in his spirit and testified and said, Verily, verily, I say unto you that one of you shall betray me. 22. The disciples therefore looked upon one another, not being able to understand of whom he was speaking.”

Jesus’ emotion does not spring from any personal impression, like the fear of death, the grief of wounded affection or pity for the traitor; there would, in that case, be the word ψυχή, soul, as in Joh 12:27. The limiting word τῷ πνεύματι, in his spirit, shows that this emotion has its seat in a higher region than that of the natural sensibility, even though the noblest. It is, as in Joh 11:33; Joh 11:38, a shock of a religious nature, a kind of horror which His pure heart feels at the contact with the instrument of this Satanic crime and the approach of its invisible author. On this difference between ψυχή, the soul, and πνεῦμα, the spirit, see on Joh 12:27.

The words: having said this, connect this emotion closely with the preceding words, in which Jesus had twice alluded to the treachery of Judas; the term: he testified contrasts the positive declaration which is to follow with the vague indications of Joh 13:10; Joh 13:18. The amen, amen, marks the divine certainty of the declaration in face of the difficulty in receiving it, which must have existed for the apostles. But the apostles (Joh 13:22) doubt rather respecting themselves and their own hearts, than respecting the Master’s word. “Is it I?” they, each of them ask, with a humble docility. The Synoptics say the same thing. According to Mat 26:25, Judas himself also addresses this question to Jesus. This fact has been thought incredible. But to be the only one to keep silence, when all ask such a question, would not this have been to betray oneself? As to the reply of Jesus: “Thou hast said,” in Mat 26:25, it is in reality only the summary of the following scene in the narrative of John; it is by the act related here, Joh 13:26, that Jesus made this reply to him.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

He affirmed it openly, and sealed it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. Was troubled in spirit.] See Clarke on Joh 11:33.

And testified] Spoke with great earnestness.

Shall betray me.] παραδωσει με, Will deliver me up. Judas had already betrayed our blessed Lord, and he was now on the point of delivering him up into the hands of the chief priests. By all these warnings, did not our Lord intend that Judas should be benefited?-that he should repent of his iniquity, and turn and find mercy?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

21. When Jesus had said these words. The more sacred the apostolic office is, and the higher its dignity, the more base and detestable was the treachery of Judas. A crime so monstrous and detestable struck Christ himself with horror, when he saw how the incredible wickedness of one man had polluted that sacred order in which the majesty of God ought to have shone with brightness. To the same purpose is what the Evangelist adds, that he testified. His meaning is, the action was so monstrous that the bare mention of it could not be immediately believed.

He was troubled in spirit. The Evangelist says that Christ was troubled in spirit, in order to inform us that he did not merely, in countenance and language, assume the appearance of a man who was troubled, but that he was deeply moved in his mind. Spirit here denotes the understanding, or, the soul; for I do not assent to the opinion of some who explain it, as if Christ had been driven by a violent impulse of the Holy Spirit to break out into these words. I readily acknowledge. that all the affections of Christ were guided by the Holy Spirit; but the meaning of the Evangelist is different, namely, that this suffering of Christ was inward, and was not feigned; and it is of great importance for us to know this, because his zeal is held out for our imitation, that we may be moved with deep horror by those monsters which overturn the sacred order of God and of his Church.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(21) He was troubled in spirit.—Comp. Note on Joh_11:33. He has spoken of the future of those who are true to their commission as Apostles. He now turns in deep emotion to him of whom those words cannot be spoken. The “Verily, verily,” and the three verbs, “was troubled,” “bare witness,” “spake,” perhaps imply that there was a pause in which His feeling checked His words, but that the witness to the truth demanded that they should be spoken, painful as they were. For the words themselves, comp. Note on Mat_26:21.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21–30. The self-excommunication of the traitor

21. he was troubled in spirit] Once more the reality of Christ’s human nature is brought before us (comp. Joh_11:33; Joh_11:35; Joh_11:38, Joh_12:27); but quite incidentally and without special point. It is the artless story of one who tells what he saw because he saw it and remembers it. The life-like details which follow are almost irresistible evidences of truthfulness.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

When Jesus had thus said,.... Having spoken of the mission of his disciples by him, of their reception among men, and the notice that would be taken of it by him:

he was troubled in spirit; in his soul, which shows him to be truly and really man, and to have an human soul, which some have denied; and that to be of like passions with ours, only without sin: he was troubled, not at what he had said, but at what he was about to say concerning the betrayer; and that not so much on his own account, because of the danger, the sorrows, and sufferings he should be exposed to, as on account of the horrible blackness of the crime, and the vengeance that would fall upon the criminal; and being thus inwardly distressed at this affair,

he testified and said: he spake out openly and plainly, what he had before secretly intimated, and that with the greatest certainty:

verily, verily, I say unto you; it is truth, it may be believed, however unexpected and strange it may seem to be:

that one of you shall betray me; to the chief priests and elders, in order to be put to death.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.

Ver. 21. He was troubled in spirit] The Stoics then were out, in holding that passions befall not a wise man; and Jesuited Gonzaga was not so much to be magnified, who would not permit any man to love him; {a} and when his father died, all the grief he took was no more than this; Now, said he, there is nothing hindereth me to say, "Our Father, which art in heaven." Christ was thoroughly troubled here, that any one so highly advanced by him (as in the former verse, "he that receiveth whomsoever I send, receiveth me," &c.) should be so ill-minded towards him as to betray him. Ideo deteriores sumus, quia meliores esse debemus, saith Salvian. We are therefore the worse, because we should be better. It was no small aggravation to Solomon’s sin that he forsook that God that had appeared unto him twice, 1Ki 11:9. Our offences are increased by our obligations.

{a} Caeterum στωιχοτερος videtur vester Gonzaga, &c. Dr Prideaux contra Eudemon.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Troubled in spirit - See Joh 12:27. The reason of his trouble here was that Judas, a professed friend, was about to betray him. He doubtless foresaw the deep and dreadful sorrows of his approaching death, and was also deeply affected with the ingratitude and wickedness of a professed friend. Jesus was man as well as God, and he felt like other men. His human nature shrank from suffering, and his tender sensibilities were affected not less deeply than would be those of other men by baseness and treason.

Testified - He bore witness to the truth; openly declared what he had before intimated - that one of them would betray him.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

How, and in what sense, trouble of spirit could agree to Christ, was noted before, Joh 12:27; see the notes on that text. This seemeth to have been rather a trouble of grief, that one of his apostles, one whom he had chosen, should commit so great a villany, than arising from fear of death; for his next words are a further discovery of the person that should betray him: he had said before, that he should be betrayed, and that it should be by one that used to eat bread with him; but now he cometh closer, and tells them that it should be by one of them, that is, one of the twelve; this was a closer discovery than he had as yet made.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 21-30 correspond with the scene which Matthew describes Mat_26:21, etc. as occurring during the Paschal meal, and preceding the departure of Judas before the Supper was instituted they did eat." The o esyiwn met emou in Mar_14:18 corresponds and finds its explanation in the scene described by John, as also his quotation from Ps 41. It does not follow, because the synoptics omit the "feet-washing," that they were ignorant of it; John"s purpose was to record that which they had omitted. On the other hand, John does give some very significant indications of the same general current of inner life in the mind of Jesus and of the twelve. Matthew (Mat_26:14-16) shows that at this very moment Judas had so far given way to his avarice, impatience, disappointment, and innate pride and selfishness, as to be simply seeking his opportunity to betray his Master in the absence of the multitude. He had his price; he was meditating treachery. Granting the mixture of motive which may have agitated him, we condemn the pleading of numerous modern writers, who almost extenuate his malice and represent him as victim of the violent vulgar passion of the multitude for a triumphant secular Messiah. Every touch or stroke in the evangelic narrative shows how utterly Impervious to goodness the traitor really was; and John gives us a further hint, in addition to that supplied by the synoptists, as to the very commencement of the agony, the details of which they prolong into the night. Jesus was troubled in the spirit. (cf. notes on Joh_11:33) This is one of the strongest expressions used of the sorrows of Christ; the tarach even was deeper down in his nature than what is expressed by adhmonein, lupeisyai , of Matthew. The distress penetrated from "body" to "soul," and then to inmost "spirit." The Lord was terribly perturbed, not merely with approaching agony aggravated by treachery and desertion, but by the contrast between his love and the issue, between an apostle and his doom. And he testified, and said, Verily, verily, I say unto you. A close specification of coming events takes the place of the more vague utterances of vers. 17-19. One of you shall betray me. The synoptic account introduces the vivid scene of humble and heart-.rending inquiry, "Lord, is it I?" to which the reply was made, "The one that dippeth his hand in the dish with me shall betray me," followed by a still more awful warning, and imprecation calling the self-consciously guilty man to hesitate, to pause for his own sake. (Mat_26:24) And, further, we learn that Judas received the answer, unheard by his fellow-disciples that it was he who was in this imminent danger. This scene, however, was so impressive to the majority that the synoptic tradition failed to record a briefer side-scene, of which John was the principal witness, and which he here describes. The disciples (therefore) were gazing on one another, being in perplexity concerning whom he spake. They were looking on in mute or whispering amazement and tribulation upon one another, being in sore bewilderment (aporoumenoi), but as yet they did not suspect Judas. There was lying, says our text, reclining at the table, in the bosom (en tw kolpw ) epi to sthyov , "against the breastone of his disciples whom Jesus loved. Observe, this sacred designation occurs in Joh_19:26 Joh_20:2 Joh_21:7, Joh_21:20. In Joh_20:2 it is "the other disciple whom Jesus efilei , amabat , implying that the love of Jesus was not confined to John, but embraced Peter also; whereas here we have on hgapa , the higher love of respect and affection, diligebat. We can have no doubt, from the enumeration of the group in Joh_21:2, etc., that it is one of Zebedee"s sons. Now one of these, James, as we learn from the narrative of Ac 12, soon passed away. The author of the Fourth Gospel does undoubtedly mean to refer to John, and to represent the disciple in hgapa o Ihsouv as no other than himself. The attitude so carefully described had been adopted by the Jews at table. It shows that John was seated, or was reclining, next to Jesus on his right, and therefore could, more easily than his next companion on the left, have sought and received an answer from the Lord. Whether this was Peter or Judas does not appear certain. Edersheim has represented Peter"s place as on the opposite side of the horseshoe table. Words from that distance could have been overheard by all. At the celebration of the Passover, the guests were accustomed originally to stand; but after the Captivity the custom fell into desuetude.

Vers. 21-30. The dismissal of Judas.

The departure of the traitor was necessary to the full disclosure of all that our Lord had in store for his beloved disciples.

I MARK THE EMOTION OF OUR LORD. "He was troubled in spirit.

1. Not on account of wounded love.

2. Nor from horror at the conduct of Judas.

3. Nor from pity for his approaching doom.

4. But, as the word (pneuma) signifies, from the shock that was caused by the thought of the fearful crime about to be committed at the instigation of Satan.

II MARK OUR LORD"S OPEN IDENTIFICATION OF THE TRAITOR. "Verily, verily, I say unto you, that one of you shall betray me." The statement proved the omniscience of Jesus. Judas had as yet done nothing to excite suspicion of his treachery.

1. Mark the astonishment and perplexity of the disciples. "Then the disciples looked one on another, doubting of whom he spake.

(1) They doubted their own hearts rather than the ominous sentence of their Master. There is a remarkable humility manifested in their attitude, as each asks, "Lord, is it I?

(2) They never suspected the guilt of Judas. None of them said, "Lord, is it Judas?" The fact proves the skilled hypocrisy of the traitor.

2. The anxiety of Peter to discover the traitor.

(1) He takes the initiative, with his usual promptitude, suggesting that John should ask the Lord "who it was of whom he spake.

(2) Jesus does not name the traitor, but silently identifies him by giving him the sop.

(a) This act was one more appeal to the conscience of Judas.

(b) Judas received the sop, as if to mark his fellowship with Jesus; but it only gave additional point to the ancient prophecy, "Mine own familiar friend, who did eat of my bread, hath lifted up his heel against me.

(c) Judas was thus made known to John only.

3. The traitor opening his heart to Satan. "And after the sop Satan entered into him.

(1) What a mysterious power Satan exercises over the hearts of sinners! Peter says to Ananias," Why hath Satan filled thy heart that thou shouldest lie to the Holy Ghost?

(2) It is for the sinner himself to determine whether Satan shall have entry or not. Therefore men ought to "resist the devil" at his first solicitation.

4. Our Lord dismisses Judas from his presence. "That thou doest, do quickly.

(1) The resolution had been already formed, and Judas does not deprecate the issue for himself.

(2) Jesus needed the little space that remained of his last night for the instruction of his disciples in farewell duties.

5. The perplexity of the disciples at our Lord"s command to Judas.

(1) None but John, and probably Peter, knew that the traitor had been identified, therefore the words of Jesus were of doubtful meaning.

(2) The disciples imagined that Judas held his old footing as treasurer, and had received an injunction to provide either for the poor or for the observance of the Passover. It is remarkable that Judas should have so successfully concealed his real character and designs from his fellow-disciples.

6. The departure of Judas. "He then having received the sop went immediately out: and it was night.

(1) Judas bids an eternal farewell to Jesus on the old footing of discipleship. They never meet again till the hour of our Lord"s arrest.

(2) The night into which Judas stepped forth was but a faint figure of the deeper night of a soul into which Satan had entered.

A disciple and yet a traitor.

In how many passages of the gospel narrative is there a revelation of the truly human heart of our Lord Jesus! Again and again he was grieved, troubled, indignant; for he was a partaker of our nature and of our sinless feelings. It is observable that most instances of our Lord"s deep feeling were occasions upon which others had, by their conduct, displeased or disappointed him. Tie was bitterly distressed by the unbelief and unfaithfulness of those whose welfare he sought. No wonder that, amidst the complication of sufferings which closed around him as his Passion approached, the treachery of Judas pained his tender and sensitive heart.

I DISCIPLESHIP MAKES TREACHERY POSSIBLE. It was sad enough for Jesus to know that, among those to whom he ministered, there were many who were incredulous as to his teaching and claims, and hostile to his plans. "He came to his own, and his own received him not." But it was sadder that, in the circle of his chosen and trusted companions, there should be those who, whilst professing allegiance and attachment, were in heart estranged from him, and were ready, when opportunity should offer, to desert and to betray him. And it must be remembered that, although there were enemies without, traitors could only arise from within. An open foe one knows how to treat; one may evade or overcome. But a secret foe, in the court, in the camp, in the household, is far more dangerous. He has, by reason of the confidence with which he is treated, opportunities of injuring a leader, a cause, which no other can use. If all men were either avowed foes or sincere friends of Christ, there would be no danger, for there would be no possibility of treachery. Judas knew the place and the time for finding the Master unprotected; and the open enemies of Jesus made use of the knowledge of his professed friend, who led them to the garden, pointed out the object of their hostility, and betrayed the Son of man with a kiss.

II DISCIPLESHIP MAKES TREACHERY DOUBLY BLAMABLE. For:

1. The disciple knows the Master, and accordingly knows his excellences and his just claim to reverence and fidelity. There were those among our Lord"s enemies who wronged him, not knowing what they did. They had no real perception of his goodness and the Divine beauty of his character. Since they knew nothing against Jesus, they were grievously to blame for the part they took against him. Still they did not sin against clear, full daylight. But Judas was in constant association with his Lord, and knew how perfectly Jesus merited the warmest attachment and devotion. Yet he betrayed him whom he should have honored and defended; and on this account his guilt was greater. It may be said of many who have been trained in the Christian Church, who have enjoyed many opportunities of studying Christ"s character, and who yet have deserted and calumniated their Lord, that their sin is without cloak. They knew how holy and how compassionate was the Savior against whom they spoke and acted, and theirs is the greater sin.

2. The disciple has been graciously treated by the Master, and this fact aggravates the guilt of him who, having been so treated, proves traitor. Judas was admitted to the Savior"s intimacy, was even promoted to an office of trust, was permitted to provide for Jesus" wants, and to administer Jesus" charity; yet he betrayed the Lord who had so exalted him. How many are there who, as disciples, have listened to Christ"s words, eaten at his table, companied with his friends, yet, in the hour of temptation, have fallen, and have betrayed the dear Lord, whose kindness should have been with them as a sacred amulet to preserve them from defection!

PRACTICAL LESSONS.

1. Let the history of Judas remind us of human infirmity and liability to sin.

2. Let the tempted remember that Christ"s knowledge of his people is complete. Whilst he knows the hypocrisy of the false, he knows the danger of the sincere and true friend.

3. Let every disciple hold fast to the Savior, for in his fellowship only is safety. The peril lies in consorting with Christ"s foes, in entering into any complicity with such, in even hearkening to their plans. Better to be in the garden with Christ, than in the council-house with Christ"s foes. T.

The intimate friend of Jesus.

In mentioning himself in this indirect manner, our Lord"s beloved disciple displays his modesty, and at the same time gratifies his attached devotion to his Master. The friendship which existed between Jesus and John has been productive of some obvious and signal advantages to the Church and to mankind at large.

I THIS FRIENDSHIP WAS THE MEANS BY WHICH THERE HAS BEEN PROVIDED FOR US A MEMOIR CF CHRIST DISTINGUISHED BY A REMARKABLE CONGENIALITY BETWEEN THE BIOGRAPHER AND HIS DIVINE SUBJECT. If the first three Gospels contain the popular tradition concerning Jesus, the Fourth Gospel records the impressions received during an association of the closest character, lasting throughout our Lord"s public ministry. It is to this fact that we owe the record of conversations and discourses not preserved by the other evangelists, and more particularly of our Lord"s wonderful revelations, promises, and prayers preceding his betrayal and crucifixion. The difference, which cannot but be noticed by every reader as distinguishing John"s Gospel from the others, must be mainly attributable to John"s peculiar opportunities of knowing Christ, and to that congeniality of spirit which enabled him to limn a portrait of his Friend in outlines so clear, in colors so true.

II TO THIS FRIENDSHIP WE OWE DOCUMENTS PECULIARLY STEEPED IN THE SPIRIT OF CHRIST"S CHARACTER AND EXAMPLE. No one can study John"s three Epistles and the Book of Revelation without recognizing, in the compositions of their author, the influence of the Redeemer"s companionship and teaching. Not only did John (the eagle of the Christian symbolists) soar into the heavenly, the spiritual world, and discern the Deity and the eternal glory of his Master; he also, by association with him in his humanity and his humiliation, so shared his spirit, that we seem, in reading some of John"s words, almost to be reading the words of Jesus himself. Especially is this apparent in the constant inculcation in the First Epistle of the incomparable virtue of Christian love.

III THE FRIENDSHIP BETWEEN THE MASTER AND HIS DISCIPLE AFFORDS US AN INSIGHT INTO THE VERY HEART OF CHRIST. Our Lord"s perfect humanity is here brought very strikingly before us. There are several intimations of Christ"s capacity for human love. He loved the young ruler who appealed to him for spiritual direction; he loved the family at Bethany; and he loved the disciple who was wont to recline upon his breast at their social meals. John"s was not only the place of distinction and honor; it was the place of affection. We delight to remark our Lord"s perfect participation in our human nature, with its sympathies, its tenderness, its personal affections. Jesus appreciated the noble, ardent, affectionate nature of the son of Zebedee; and he appreciated still more the growth and completeness of his own Divine image in the character of John. All this makes our Savior more real and more dear to his admiring people.

IV THE FRIENDSHIP BETWEEN OUR LORD AND HIS BELOVED DISCIPLE IS AN ENCOURAGEMENT TO SEEK A CLOSE AND AFFECTIONATE INTIMACY WITH THE REDEEMER. There is nothing on Christ"s side to preclude the possibility at present of such a friendship as that recorded to have existed during his earthly ministry. The conditions of hallowed fellowship with Jesus are such as all Christians should aspire to fulfill. "Ye are my friends," said our Lord, "if ye do whatsoever things I command you." There is no caprice, no favoritism, in our Lord"s intimacies. The reverent, the lowly, the obedient, are encouraged to aspire to his precious friendship. His love of compassion is towards us all; that love may become towards any disciple who does his will and seeks his Spirit a love of complacency, sympathy, and delight. T.

Jesus and the traitor.

I A SEVERE TROUBLE.

1. The trouble of Jesus. He was troubled in spirit. This was no ordinary trouble, but it was unique in its circumstances, cause, and painfulness. He was troubled in the highest regions of his nature.

(1) Because he was about to be betrayed. The betrayal in itself was painful. Its personal and general results are not taken into account here, but the black deed in itself, apart from the perpetrator.

(2) Because he was about to be betrayed by one of his disciples. "One of you shall betray me." It is not a foe or a distant acquaintance, but one of his nearest and dearest friends. "One of you." This made the edge of the betrayal all the keener, and its poison peculiarly loathsome and deadly.

(3) Because he was about to be betrayed by one whom he had done all in his power to reclaim. He had given him warning after warning, but gave it in such a general way as not to cause suspicion to point to him and cause him to lose his self-respect. He was not exposed, and was not excluded from the society he was treated with the same kindness as the rest, and perhaps with more. His indignant objection to the anointing of Jesus was not explained, but left to pass with the remark which was addressed to all the disciples, "Let her alone." The betraying disciple"s feet had just been washed by the kindly hand of the Master. All that affectionate and Divine love could do to avert the calamity had been done, but to no effect.

(4) Because of the awful consequences of the deed to the betrayer himself. Keen as Jesus felt it in his own soul, as severe as it affected him, we venture to say that he felt more, after all, for the traitor himself. He who could weep for a wicked city could not contemplate the self-ruin of even this wicked and inexcusable man without experiencing groaning which could not be uttered. He could not bear to lose anything, and the loss of even the "son of perdition" gave him a most severe pang of anguish. The betrayal, as it affected himself, was not so painful to him as its terrible effects on the traitor himself.

(5) All this plunged him in the greatest trouble. The betrayal wounded his very spirit, and the betraying kiss was to him more agonizing than the piercing of the sharpest nails or that of the most pointed spears. It was the trouble of a wounded spirit, and that spirit was pure benevolence. It was the trouble of being betrayed by a professed near friend the trouble of insulted, checkered, and wounded love; trouble arising from the terrible doom of an old disciple, a trusted official, the treasurer of the society.

2. The trouble of the disciples. (Ver. 22) They were in doubt, perplexity, and bewilderment. In fact, they were in trouble similar to that of Jesus, only theirs was as a drop compared to the ocean.

(1) Theirs was the trouble of conscious innocence.

(2) The trouble of conscious weakness.

(3) The trouble of personal sympathy.

II AN AWFUL REVELATION. The personality of the betrayer was revealed.

1. This revelation was made in consequence of a request. (Vers. 24, 25)

(1) This request was direct. "Lord, who is it?" Each had asked before, "Lord, is it I?" The charge assumed a general form, and the inquiry was made in a general and indirect way. But now the question is put directly, "Who is it?" "Who is the betrayer?

(2) It was reasonable. The charge, as it had been several times made, was general, and it might apply to any of the twelve to loving John, or honest Peter, or to any of the group. Now they could stand it no longer; they request a definite information at any cost, and it was quite reasonable. This is admitted by the revelation of Jesus.

(3) It was timely. The disciples were ready for it. Jesus was ready. The awful secret troubled his spirit, and struggled for publicity. He could scarcely keep it any longer. The betrayer was ready. He was ripe for revelation, and, if it was delayed much longer, he would have revealed himself by performing the terrible deed.

2. The revelation was made by a sign. "He it is to whom I shall give a sop when," etc. We can well imagine all the disciples, save one, looking at their Lord with bated breath, and watching every look and movement of his with beating hearts; but there was one there keeping his countenance better than any of the rest, and more himself than one of them, and amid the silent but stirring excitement Jesus gave the sop to Judas, the son of Simon, etc.

(1) The traitor was revealed in a most considerate and tender manner. By a sign, and privately. Judas could not know that anything referred to him unless his guilty conscience made him suspicious.

(2) He was revealed by an act of kindness. "It is he to whom I shall give the sop," etc. The sign was an act of kindness. What was a revelation of a foul traitor to the disciples was a deed of love to the traitor himself. One would think that he would be pointed out in a voice of thunder and in looks of lightning. This would be manlike; but as Jesus was God-like, Jesus was kind to Judas to the last. He was determined to the utmost to block up his course with kindness, and that no act of his could furnish him with the faintest shadow of excuse for his foul deed. This was the last kindness of Jesus to Judas, but would not be the last if he had the least chance.

(3) The participation of this kindness led to a foul entrance. "After the sop Satan entered into him." Jesus only could see this. He could see that dark form by Judas"s side, waiting for admission; he had been there a long time fanning the temptation and ripening the dread resolve and preparing the place. The hypocritical participation of Jesus" kindness completed the necessary preparations, and he entered and took lull possession. What Jesus did to stop his entrance cleared the way for him to enter. Satan entered, and Jesus was left out, and the last sop of love was introductory to the final possession of the demon of hatred and avarice.

3. The revelation was wade directly and publicly to the betrayer. "What thou doest," etc., implies:

(1) The present actuality of the deed. It was inwardly done, therefore actually done to Jesus, as confirmed thoughts are deeds to him. It was too late to repent, he had gone too far to retreat; the demon of treachery was on the throne, Satan was in his soul, and his soul was in the bag.

(2) The mysterious utility of a speedy execution. "Do quickly." Once an act is a real thought and resolve, execution is an advantage. It was better for Judas, because the sooner he faced the inevitable the better. Where there is a spiritual conception, birth cannot be too soon; sin is better out than in. There is a ventilation, and any remaining good has a better chance for development. If you are going to hell, the sooner the better you arrive. Better for Jesus. Delay to him was painful once it was an actuality. Better for all concerned. To a certain point he retarded a wicked deed, but when that point was reached he hastened it.

(3) The readiness of Jesus. The traitor might think that he was taken unawares and unprepared, but he was mistaken. Jesus was ready, far readier for his fate than Judas was. So ready was he for it that he advises or commands speed. "Do quickly." He hails it with confidence, if not with satisfaction. The guilty deed of Judas fitted in with the eternal purposes of God and the mission of Jesus better than he would think. Jesus can say to every schemer of evil, every sinning designer of harm, "That thou doest, do quickly." He is ready whenever they are. There is no evil without good; the good will not come till the evil is complete, for good the sooner the better.

4. The relation of the traitor was not fully understood by the disciples.

III A SAD DEPARTURE. (Ver. 30)

1. The departure of an old disciple from the kindest of Masters and from his only Savior. He could have really no cause for this, the reason was entirely in himself. In Jesus he had every reason for continued attachment and love, but he went out immediately, and walked with feet newly washed by the hands of that Master he was now deserting, and with strength invigorated by his kindness.

2. It was the departure of an old disciple for the vilest purpose to betray his Master, and sell him to his foes for the meanest consideration.

3. It was the departure of an old disciple, never to return again. It was his last farewell to a loving Savior. He came to him again, not as a disciple, but as a traitor. He was leaving for the last time, not to buy provisions for the feast, but to sell his Master to his enemies.

4. It was the speedy departure of an old disciple immediately. Judas was now ready for the deed; the command of Christ was timely, and it was echoed in Judas"s soul. He was ripe for the dark deed. The presence of Jesus was now painful to him, and it was a relief to depart. Once Satan gets full control of the reins, he is a furious driver; once the rapids of the Niagara are reached, the velocity is increasingly swift, and the terrible falls are soon reached.

5. It was the departure of an old disciple for a terrible doom. "He went out." And whither? The answer is in the foul controlling spirit within; once that spirit had full possession of his soul, he would soon lead him to his own place. John significantly adds, "And it was night." Night seems to be in harmony with the dark deed. When it reached its climax on Calvary, the day was so out of sympathy with it that it turned into night. But it was now night. There could scarcely be any stars in the sky, as they had fled from the treacherous act, and if there were, they would have welcomed a cloud as a veil. But the darkest night was within and before the poor traitor"s soul. He left the day, and the last ray of the Sun of Righteousness was extinguished before the entrance of the prince of darkness. And with regard to his dark deed, his sad condition, his precipitated departure, and his terrible doom, volumes could not say more than the incidental but significant sentence of the evangelist, "And it was night.

LESSONS.

1. The most terrible fall is a fall from Christ, and the saddest departure is the departure of an old disciple from the Savior.

2. This is a terrible possibility as instanced by Judas. Whatever he fell from, he fell from being a disciple to be a betrayer, from being a treasurer of the Christian society to be the traitor of his Lord.

3. The higher the position the greater is the danger and the greater is the responsibility. Only an apostle could fall so terribly as Judas.

4. This case is highly calculated to teach the professed followers of Jesus humility, watchfulness, and godly fear. B.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

One of you - The speaking thus indefinitely at first was profitable to them all.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Traitor at the Table.

v. 21. When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.

v. 22. Then the disciples looked one on another, doubting of whom He spake.

v. 23. Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved.

v. 24. Simon Peter therefore beckoned to him that he should ask who it should be of whom He spake.

v. 25. He then, lying on Jesus’ breast, saith unto Him, Lord, who is it?

v. 26. Jesus answered, He it is to whom I shall give a sop when I have dipped it. And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon.

The reference which Jesus had just made to His betrayer affected Him very deeply. He was deeply moved in the spirit, with sorrow over the ingratitude and baseness of the wretch that would use the familiarity and knowledge of intimacy to betray Him. Purposely the Lord does not mention the name of the traitor, since Peter and some of the rest would undoubtedly have taken measures to prevent the crime by dealing summarily with the man that contemplated such an atrocity, but merely says, with solemn deliberateness: One of you will betray Me. It was a tense moment. The sorrow of Jesus was transmitted to His faithful disciples. Involuntarily they became suspicious of one another; a feeling of uncertainty, of doubt took-hold of them; they did not dare to question one another’s loyalty outright, and so the situation became very strained. Some of them began excitedly to whisper and to discuss the meaning of this revelation; others appealed to Jesus whether they were the guilty ones. But Peter wanted the satisfaction of finding out from Jesus. Since John, therefore, was reclining next to Jesus in such a way that his head almost touched the breast of Jesus, and since this man, John, had the enviable distinction of enjoying the love of Christ in a special measure, Peter beckoned to him, making himself understood to him by some form of the sign language that he should get the information from Jesus. John, therefore, without attracting any attention, leaned over or moved more closely to Christ so that his head actually touched the chest of Jesus, and then softly asked Him, Lord, who is it? The Lord even now did not give the name of the traitor, but answered John, in the same confidential way, that it was he to whom He would give a morsel (of bread) which He was’ just then dipping into the sauce (charoseth), which was one of the dishes of the Passover meal. And suiting His action to His word, Jesus took the sop which He was just then dipping and gave it to Judas Iscariot. This incident revealed the traitor to John, and probably also to Peter. But as for the rest, it is probable that most of them did not notice the incident at the time, or did not attach any importance to it. For the entire matter was taken care of so quietly, almost secretly, that it attracted no attention from the rest of the table-round. Then, also, Judas dipped into the sauce at the same time that Jesus did, Mar 14:20. He, of course, knew to whom Jesus had reference, but he was brazen-faced enough even to ask Jesus whether it was he that would perform the dastardly deed of betraying the Master, Mat 26:25.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Oh what an astonishing word was this, One shall betray me! one of my disciples shall betray me! yea, One of you, my disciples and apostles, shall do it! well might they look one upon another with sorrow and amazement, to hear that their master should die, that he should die by treason, and that the traitor should be on of themselves; yet do they not censure one another, but suspect themselves, saying, Master, is it I? not Master, is it Judas?

Learn hence, 1. That it is possible for secret wickedness to lurk, yea, for the greatest villainy to lodge in the hearts of professors, in whose conversations appeareth nothing that may give a just suspicion to others.

Learn, 2. That it is both the duty and property of the disciples of Christ to have so much candour and brotherly love, as not rashly to censure, and judge one another, but to hope the best of others, and to fear the worst of themselves.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [CXIX. Judas' Betrayal Foretold].

CXIX. JUDAS' BETRAYAL AND PETER'S DENIAL FORETOLD. (Jerusalem. Evening before the crucifixion.) aMATT. XXVI. 21-25, 31-35; bMARK XIV. 18-21, 27-31; cLUKE XXII. 21-23, 31-38; dJOHN XIII. 21-38.

b18 And d21 When Jesus had thus said, bas they sat and were eating, dhe was troubled in the spirit, and bJesus dtestified, and said, Verily, verily, I say [651] unto you, that one of you shall betray me. beven he that eateth with me. c21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime did not relieve the Lord from the sting of it. By the use of the word "betray" Jesus revealed to Judas that he had perfect knowledge of the peculiar crime which he was about to commit. To induce repentance the enormity of the crime is pointed out in two ways: 1. It was the act of one, an act in which no other could be found willing to have a part. 2. It was the act of one whose hand rested on the table, who was admitted to the closest intercourse and fellowship.] d22 The disciples looked one on another [in startled amazement], doubting of whom he spake. a22 And they bbegan to be awere exceeding sorrowful [that the Lord should be betrayed was sorrow enough, but that one of the twelve should do the deed was an added grief], c23 And they began to question among themselves, which of them it was that should do this thing. band abegan bto say unto him one by one, aevery one, Is it I, Lord? [The form of the question in the Greek indicates that it expects "No" for an answer, so that it may be rendered, "Surely it is not I?"] 23 And he answered and said, bunto them, It is one of the twelve, aHe that dipped bdippeth ahis hand with me in the dish, the same shall betray me. [According to Oriental custom, knives and forks were not used. One dish served to hold the sop for several people, that they might dip their bread into it. In so large a company, two or three bowls would be used for convenience' sake. The words of Jesus, therefore, limited the circle of accused ones from twelve to four or five, and also further emphasized the tender and close intimacy between the traitor and the Master.] b21 For the Son of man goeth, cas it hath been determined: beven as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. [Jesus was following with unfaltering step the path of suffering marked out by the prophets. [652] But this fact in no way exculpated the authors of his death. The prophecies referred to are many. As examples, see Psa_22:1, Isa_53:1-12. The woe pronounced upon Judas was no vindictive or vengeful wish; it is the solemn announcement of the divine judgment. The words of Jesus stop the mouths of the apologists for Judas. When the judge thus speaks in condemnation, who shall presume to argue in extenuation?] d23 There was at the table reclining in Jesus' bosom one of his disciples, whom Jesus loved. [John thus speaks of himself. His couch was in front of that of the Lord, so that when he laid his head back it rested upon Jesus' bosom. See Luk_22:53). Alford says, "I feel, with Meyer, that there is something awful in this termination--'it was night.'"] 31 When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him; 32 and God shall glorify him in himself, and straightway shall he glorify him. [The departure of Judas was the first step in the progress of the Lord's Passion, and in this moment of its beginning Jesus exults in the prospect of its end. Having just condemned the false pride and glory of men by washing his disciples' feet, Jesus rejoices that the true glory of God is about to be immediately manifested in himself--the glory of humility, charity, service, and self-sacrifice, which was realized to the utmost in the person of Jesus.] 33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews [see Joh_13:1). It is found nowhere else in the Gospels. In the light of his near separation Jesus looked upon his apostles as about to be made orphan children. As to this new commandment, love had been commanded before ( Lev_19:18), but the Christian love here commanded is different from that which the Jew was bade to feel for the Jew, just as the affection of a loving family differs from the mere broad and kindly spirit of neighborliness. A love which had Christ's heart as the standard would of necessity be new, and would distinguish those who possessed it from all men.] b27 And a31 Then saith Jesus unto them, All ye shall be offended in me this night: for it is written [ Zec_13:7], I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But b28 Howbeit, after I am raised up, I will go before you into Galilee. [The scattering would take place after the return of the apostles to Galilee, and there after his resurrection, Jesus would gather them together as their shepherd.] d36 Simon Peter saith unto him, Lord, whither goest thou? Jesus answered, Whither I go, thou canst not follow now; but thou shalt follow afterwards. 37 Peter saith unto him, Lord, why cannot I follow thee even now? I will lay down my life for thee. [Peter, grieved at the prospect of separation, can see no reason why he should not follow, since he is willing to pass even through the portal of the grave that he may do so. Though perhaps prevented by no moral inability, he was prevented by the plan of life which God had designed for him. It was not in accordance with the divine will that he should die at this time.] 38 Jesus answereth, Wilt thou lay down thy life for me? c31 Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: 32 but I made supplication for thee, that thy faith fail not [The language here suggests a repetition, in some degree, of Satan's conduct in the case of Job. See Job_1-2:10 Jesus, having insight into what was going on in the spirit world, made supplication that Peter [655] might be enabled to endure the trial]; and do thou, when once thou hast turned again, establish thy brethren. [The language sadly intimates that Satan's test would leave him in need of repentance. As the one who perhaps exercised the strongest influence over the other ten apostles, Peter is exhorted to use his own bitter experience for their benefit and strengthening.] 33 And he said unto him, Lord, with thee I am ready to go both to prison and to death. a33 But Peter answered and said unto him, bAlthough, aIf all shall be offended in thee, byet will not I. aI will never be offended. [Thus Peter repudiates the idea that he could not stand the test.] b30 And Jesus saith asaid unto him, Verily I say unto thee, cI tell thee, Peter, bthat thou to-day, even this night, before the cock crow twice, cthou shalt thrice deny that thou knowest me. dVerily, verily, I say unto thee, The cock shall not crow, cthis day, dtill cuntil dthou hast denied me thrice. [Mark speaks of two cock-crowings and shows that the denial of Peter occurred between them ( Mar_14:68-72). But Matthew, Luke, and John speak of but one cock-crowing and place the denial before it. The discrepancy is not an important one. Luke and John look upon the night in its entirety and speak of the cock-crowing at three in the morning, the signal of the dawning day. Mark looks at the night in its details, and shows that the denials of Peter began at midnight, the time of the first cock-crowing, and were finished before the last, or about three in the morning. Peter appears to have been thunderstruck at this prediction, which showed the nature, the details, and the nearness of his sin. He lapsed into silence, and we hear no more from him during the discourses which followed. But he did not yield without one final protest, as the sequel shows.] b31 But aPeter bspake exceedingly vehemently, asaith unto him, Even bIf I must die with thee, I will not deny thee. And in like manner aLikewise also said all the disciples. [According to Matthew's account these accusations of our Lord and protestations of Peter were taken up again after [656] Jesus left the upper room and was on his way to Gethsemane. The reader may therefore conceive of them as occurring again in the opening lines of Isa_53:12] must be fulfilled in me, And he was reckoned with transgressors: for that which concerneth me hath fulfilment. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. [In this passage our Lord draws a contrast between the favor with which his messengers had been received on their former mission and the trials and persecutions which awaited them in their future course. If they had prepared then to be received with joy, they were to prepare now to be opposed with bitterness; for the utter rejection of the Master would be followed by the violent persecution of the servants. The apostles took the words of Jesus literally, and showed two swords, and the Lord, for their future enlightenment, said, "It is enough," thus intimating that he did not mean a literal arming with carnal weapons, for had he done so, two swords would not have sufficed for twelve men.]

[FFG 651-655]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

21–28. Troubled in spirit. Because a traitor was present among the apostles. For the exposure of Judas, see notes on Matt. 26:21–25. Compare Mark 14:18–21.

There was leaning on Jesus' bosom. It was the custom to recline on a couch, leaning on the left elbow, at table. John, who was immediately before Jesus, would be almost at his bosom. Whom Jesus loved. It was John's joy that Jesus loved him. The disciples did not know who would be the traitor. At Peter's request, John, in a low tone, asked Jesus. He gave a sign, and when John saw him dip a piece of bread into the sop of bitter herbs, always on the passover table, and give it to Judas, he knew he was meant.

Satan entered into him. He gave himself up at once to Satan's purpose. That thou doest, do quickly. Judas understood what these words meant, but no one else.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

troubled

concerned, upset

Truly, truly

See how you translated this in John 1:51.

The disciples looked at each other, wondering of whom he was speaking

"The disciples looked at each other and wondered: "Who will betray Jesus?"

translationWords

Jesus

spirit

testimony

amen

betray

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

21–30. THE SELF-EXCOMMUNICATION OF THE TRAITOR

21. ἐταράχθη τῷ πν. It is the πνεῦμα, the seat of the religious emotions, not the ψυχή, that is affected by the thought of Judas’ sin (Joh 11:33). For the dative comp. Act 18:25; Rom 14:1; Eph 4:18; Eph 4:23; Col 1:21. Once more the reality of Christ’s human nature is brought before us (Joh 11:33; Joh 11:35; Joh 11:38, Joh 12:27); but quite incidentally and without special point. It is the artless story of one who tells what he saw because he saw it and remembers it. The lifelike details which follow are almost irresistible evidences of truthfulness.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

21-30.] Contrast of the manifestations of love and hate. See notes on Mat 26:21-25.Mar 14:18-21.Luk 22:21-23.

21.] See above. One of those mysterious troublings of spirit, which passed over our Lord,—ch. 11:33 and 12:27.

ἐμαρτ. implies the delivery of some solemn and important announcement. This was the first time He had ever spoken so plainly. All four Evangelists agree in the substance of the announcement.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

21. ACDW read ὁ Ἰησοῦς, but om. ὁ אBL. See on 1:29.

ἐταράχθη τῷ πνεύματι. See note on 11:33, and cf. 12:27, ταράσσειν being used in both cases of the troubled spirit of Jesus (in 14:1, 27 it is said of the disciples). Jn., who lays such stress on the consciousness which Jesus had of His oneness with God (cf. 5:19), is no less emphatic about His true humanity (see on 1:14). The emotion with which He announced explicitly to His chosen companions that a traitor was among them is very human.

καὶ ἐμαρτύρησεν, the verb being used here of an explicit and definite pronouncement of Jesus, as at 4:44, 18:37. For the idea of “witness” in Jn., see Introd., p. xc; and for the μαρτυρία of Jesus, cf. 3:11, 32, 7:7, 8:14, 18.

ἀμὴν ἀμήν κτλ. See on 1:51. ὃτι is recitantis.

εἷς ἐξ ὑμῶν. For this constr., see on 1:40.

παραδώσει με, “shall deliver me up.” See on 6:64 for the exact meaning of παραδιδόναι. All the evangelists (cf. Mar 14:18, followed by Mat 26:21, Luk 22:21) agree that this startling announcement was made for the first time at the Last Supper; even then, Jesus gave no clue as to who the traitor was (see on vv. 10, 26). Indeed, if He had done so, Judas could hardly have escaped with his life.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Was troubled in Spirit. See on Joh 11:33; Joh 12:27. The agitation was in the highest region of the spiritual life [πνευμα] .

One of you shall betray me. So Matthew and Mark, with the addition of, who eateth with me. Luke, the hand of him that betrayeth me is with me on the table.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.