John 13:22

Joh 13:22 . The disciples had no idea who was meant. Ἔβλεπον … λέγει , Judas could scarcely be “at a loss to know of whom He spoke”.

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

the disciples looked one on another, doubting of whom he spake--Further intensely interesting particulars are given in the other Gospels: (1) "They were exceeding sorrowful" (Mat 26:22). (2) "They began to inquire among themselves which of them it was that should do this thing" (Luk 22:23). (3) "They began to say unto Him one by one, Is it I, and another, Is it I?" (Mar 14:19). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" (Mat 26:24). (5) "Judas," last of all, "answered and said, Lord, is it I?" evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was--"Thou hast said" (Mat 26:25), or possibly by little more than a sign; for from Joh 13:28 it is evident that till the moment when he went out, he was not openly discovered.

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

Verse 22. Looked one on another doubting of whom he spake.] See the notes on Mt 26:20-25. Every one but Judas, conscious of his own innocence, looked about upon all the rest, wondering who in that company could be such a traitor! Even Judas himself is not suspected. Is not this a proof that his general conduct had been such as to subject him to no suspicion?

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

22. The disciples, therefore, looked on one another. They who are not conscious of any crime are rendered uneasy by what Christ has said: Judas alone is so stupid amidst his malice, that he remains unmoved. The authority of Christ was held in so great estimation by the disciples, that they were fully convinced that he said nothing without a good reason; but Satan had expelled from the heart of Judas all reverence, so that it was harder than a rock to reject every admonition. And though Christ appears to be somewhat unkind in inflicting this torture, for a time, on those who were innocent, yet as anxiety of this kind was profitable to them, Christ did them no injury. It is proper that, when the children of God have heard the sentence of the ungodly, they should themselves feel uneasiness, that they may sift themselves, and guard against hypocrisy; for this gives them an opportunity of examining themselves and their life.

This passage shows that we ought sometimes to reprove the ungodly in such a manner as not instantly to point the finger to them, until God, by his own hand, drag them forth to the light. For it frequently happens that there are secret diseases in the Church, which we are not at liberty to disguise; and yet the wickedness of men is not so ripe as to be capable of being laid open. In such cases we ought to take this middle path.

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.

(22) Then the disciples looked one on another.—Comp. Mat_26:22 et seq., and the parallel in Mar_14:19 and Luk_22:23. St. Matthew and St. Mark both state that they expressed their doubt in words, and St. Luke’s narrative implies this questioning, but as addressed to one another, not to our Lord (“And they began to inquire among themselves”). St. John remembers the look of astonishment, and the way in which each tried to read the countenance of his brother as they all heard the words, which asserted that there was a traitor in their midst. He was nearest to our Lord, and knew what others may not have known, how Peter beckoned to him, and how he put the question to our Lord. This is the moment which has been caught in Leonardo da Vinci’s famous masterpiece in the refectory of the Dominican Fathers at Milan. The painting itself has almost passed away, but perhaps no work of art is so widely known. The three Apostles mentioned in the text are all on the right of our Lord. John is nearest to Him, and leaning towards Peter, who stretches behind Judas to speak to “the disciple whom Jesus loved.” Judas, clutching the bag and upsetting the salt, declaring in every feature of that wondrous face, which cost Da Vinci a whole year’s study in the lowest quarter of the city, that he is the traitor, is on the right hand of John, and between him and Peter. This verse can have no better comment than a study of this great picture, accompanied by the chapter in Lanzi’s Storia Pittorica or Mrs. Jameson’s Sacred and Legendary Art, would provide, and Englishmen have a noble copy of it in their own National Gallery. (See the Sacred and Legendary Art, Ed. 3, 1857, vol. i., p. 209.)

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

22. looked one on another] ‘Began to enquire among themselves’ (Luk_22:23). The other two Evangelists say that all began to say to Him ‘Is it I?’ They neither doubt the statement, nor ask ‘Is it he?’ Each thinks it is as credible of himself as of any of the others. Judas asks, either to dissemble, or to see whether he really was known (Mat_26:25).

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.

Then the disciples looked one to another,.... As persons surprised and astonished, and as scarce crediting what was said; not having had the least suspicion of anyone among them, that could be guilty of such an action; and expressing by their looks their detestation of, and indignation at so horrible an iniquity; or they looked one to another, to observe if they could, whether the countenance of anyone would discover who the person was:

doubting of whom he spake; not being able to conceive and imagine, who the person was he had in view; from whence it appears, that Judas, to this time, had behaved outwardly as well as any of the other disciples; he had given no occasion, by his conduct, to suspect him more than any other: upon this broad intimation, or rather strong protestation which Christ made, that one of them should betray him, their eyes were not turned to him directly and particularly, but to one another.

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

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

Ver. 22. Looked one upon another doubting, &c.] Our Saviour sifted them; and hereby put them upon the duty of self-examination; ever seasonable, but especially before the sacrament, as here, Let a man examine himself (and do it exactly, as the word signifies, δοκιμαζετω, 2Co 11:28), though the heart hang off never so much. Men are as loth to review their actions and read the blurred writing of their hearts, as schoolboys are to parse their lessons and false Latins they have made. But this must be done, or they are undone for ever. And sparing a little pains at first, doubles it in the end; as he who will not cast up his books, his books will cast him up at length.

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.

Doubting of whom ... - The word translated “doubting” denotes that kind of anxiety which a man feels when he is in perplexity, and knows not what to say or do. We should say they were at a loss. See the notes at Mat 26:22.

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

It seemeth they had no suspicion of Judas, but our Saviour telling them that it was one of them, they begin to look about one upon another, rather suspecting themselves than Judas. There may be a great deal of villany, and the greatest villany, in the hearts of professors, in whose conversation appeareth nothing that may give a just suspicion to others; and the true disciples of Christ will have so much candour anti brotherly love, that they will not rashly judge and censure their brethren.

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

22. ἔβλεπον εἰς ἀλ. ‘Began to inquire among themselves’ (Luk 22:23). The other two state that all began to say to Him ‘Is it I?’ They neither doubt the statement, nor ask ‘Is it he?’ Each thinks it is as credible of himself as of any of the others. Judas asks, either to dissemble, or to see whether he really is known (Mat 26:25). Ἀπορούμενοι expresses bewilderment rather than doubt.

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.

22.] In Matt. and Mark they express their questioning in words. St. Luke’s συνζητεῖν πρὸς ἑαυτούς would appear to imply the same. We seem called on here to decide a much-controverted question,—where in John’s narrative the institution of the Lord’s supper is to be inserted? I believe certainly before this announcement, as in Luke: and if before it, perhaps before the washing of the disciples’ feet: for I see no break which would admit it between our ver. 1 and ver. 21.

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

22. The rec., with א*ADLWΘ, ins. οὖν after ἔβλεπον, but om. אcBC.

The bewilderment (cf. Luk 24:4, Gal 4:20, for ἀπορεῖν) and distress of the apostles at this announcement are noted by the Synoptists as well as by Jn.; possibly the dissension as to precedence which seems to have taken place that evening (see on v. 16) may have accentuated the perplexity which they felt. Judas did not suggest by his demeanour that he was the guilty one, for they noticed nothing of the sort.

This is the moment chosen by Leonardo da Vinci for his wonderful picture of the scene.

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

Looked [εβλεπον] . The imperfect tense, kept looking as they doubted.

Doubting [απορουμενοι] . See on Mr 6:20.

He spake [λεγει] . The present tense, speaketh, introduced with lively effect.

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