John 13:26

13:26 Meals included flat bread, which diners would dip into a common bowl. When Jesus gave a morsel to Judas (cp. Ruth 2:14), the disciples might have thought Jesus was honoring him. They did not understand what was occurring. They even thought that Judas’s departure (John 13:29) fulfilled an official duty for the feast! But Jesus was signaling to Judas that he understood Judas’s plan and was not taken by surprise. Jesus’ knowledge is profound and complete (see 1:48; 2:25).

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

Joh 13:26. [336] ἈΠΟΚΡΊΝΕΤΑΙ, answers) into the ear of John.—τὸ ψώμιον, the morsel [sop]) Jesus, whilst speaking, took this into His hand.—δίδωσιν, He gives it) Jesus gave it with the utmost long-suffering; and the rest of the disciples no doubt thought Judas to be blessed thereby above others. But when Judas was not even thus led to repentance, he became in a peculiar degree the organ of Satan, and most hostile to Christ. [How very near to Jesus was Judas on this occasion! But in a short while after, by what a wide gulf did glory separate Jesus from Judas, and destruction separate Judas from Jesus!—V. g.]

[336] λέγει αὐτῷ, saith unto Him) Love to Jesus renders the question a legitimate one, which otherwise could hardly escape the stigma of mere curiosity.—V. g.

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

Joh 13:26 . But even in answer to John’s question, τίς ἐστιν ; Jesus does not name Judas, but merely gives a sign by which John may recognise the traitor: Ἐκεῖνος … ἐπιδώσω , “he it is for whom I shall dip the sop and give it him”. Some argue from the insertion of the article τὸ ψωμίον that this was the sop made up of a morsel of lamb, a small piece of unleavened bread, and dipped in the bitter sauce, which was given by the head of the house to each guest as a regular part of the Passover; and that therefore John as well as the Synoptists considered this to be the Paschal Supper. But not only is the article doubtful, see W.H [84] , but it is an ordinary Oriental custom for the host to offer such a tid-bit to any favoured guest; and we are rather entitled to see in the act the last appeal to Judas’ better feeling. The very mark Jesus chooses to single him out is one which on ordinary occasions was a mark of distinctive favour. At any rate he is thus all the more effectually screened from the others.

[84] Westcott and Hort.

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

Jesus answered--also inaudibly, the answer being communicated to Peter perhaps from behind.

He . . . to whom I shall give a sop when I have dipped it--a piece of the bread soaked in the wine or the sauce of the dish; one of the ancient ways of testifying peculiar regard; compare Joh 13:18, "he that eateth bread with Me."

And when he had dipped . . . he gave it to Judas, &c.--Thus the sign of Judas' treachery was an affecting expression, and the last, of the Saviour's wounded love!

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 26. And when he had dipped the sop] Dr. Lightfoot observes that it was no unusual thing to dip a sop and give it to any person; and it is probable that the rest of the disciples considered it as given to Judas that he might hurry to do some work on which he wished to employ him, and not wait to finish his supper in a regular manner. They did not hear the question that John asked, nor our Lord's answer; but they no doubt heard the words, That thou doest do quickly - and might understand them as above.

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

26. To whom I shall give the dipped sop. It may be asked, what purpose did it serve to give a dipped sop, for discovering the traitor, when Christ might have openly pointed him out by name, if he wished to make him known? I answer, the sign was of such a nature, that it discovered Judas to one person only, and did not immediately bring him forward to the view of all. But it was advantageous that John should be witness of this fact, in order that he might afterwards reveal it to others at the proper time; and Christ intentionally delayed to make Judas publicly known, that, when hypocrites are concealed, we may more patiently bear, till they are dragged forth to the light. We see Judas sitting amongst the others, and yet condemned by the mouth of the Judge. In no respect better is the condition of those who hold a place among the children of God.

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.

(26) He it is, to whom I shall give a sop, when I have dipped it.—The better reading is probably, He it is for whom I shall dip the morsel and give it to him; but the change does not affect the sense. The pronouns are emphatic. “He it is for whom I . . .”The word “morsel” or “sop” occurs in the New Testament only in this context. The meaning is illustrated by the use in the LXX. in Rth_2:14 (“Come thou hither, and thou shalt eat of the bread and dip thy morsel in the vinegar”); and Job_31:17 (“And if I ate my morsel alone, and did not impart it to the orphan”). The cognate verb occurs twice in the New Testament—Rom_12:20 and 1Co_13:3. (See Notes on these passages.) The original root of the word means “to rub.” Hence it is “anything rubbed or broken off.” It was often used for a mouthful just like “morsel,” which means literally, a little bite. As used here, the word means any portion of food. The general explanation that the morsel was dipped in the Charosheth (comp. Note on Mat_26:28) implies that this supper was the Paschal Supper. (See Excursus F: The Day of the Crucifixion of our Lord.)

Our Lord would preside at the meal, and distribute to each guest his portion. When John asked the question, He was about to give the morsel to Judas. He avoids the name, and makes the act which He is about to perform convey the answer to the question. That act is the token of friendship and love which even now would redeem the heart full of treachery, if that heart would but receive it. (Comp. Joh_13:18.)

He gave it to Judas Iscariot.—Better, He takes and gives . . . , with the majority of good MSS. Note the solemn and sad fulness with which the name of Judas is again given by the Evangelist. (Comp. Joh_13:2.)

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

26. to whom I shall give a sop, when I have dipped it] The text here is uncertain, but there is no doubt as to the meaning. Perhaps the better reading is, for whom I shall dip the morsel and give it to him. Copyists have possibly tried to correct the awkwardness of ‘for whom’ and ‘to him.’ In any case ‘sop’ or ‘morsel’ must have the article. The Greek word is derived from ‘rub’ or ‘break,’ and means ‘a piece broken off:’ it is still the common word in Greece for ‘bread.’ To give such a morsel at a meal was an ordinary mark of goodwill, somewhat analogous to taking wine with a person in modern times. Christ, therefore, as a forlorn hope, gives the traitor one more mark of affection before dismissing him. It is the last such mark: ‘Friend, wherefore art thou come?’ (Mat_26:50) should rather be ‘Comrade, (do that) for which thou art come,’ and is a sorrowful rebuke rather than an affectionate greeting. Whether the morsel was a piece of the unleavened bread dipped in the broth of bitter herbs depends upon whether this supper is regarded as the Paschal meal or not.

And when, &c.] The true reading is, Therefore, when He had dipped the morsel He taketh and giveth it. The name of Judas is once more given with solemn fulness as in Joh_6:71, Judas the son of Simon Iscariot. Comp. Joh_13:2.

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.

Jesus answered, he it is,.... Jesus replied, by whispering; for had he spoken out, the rest could not have been so ignorant, as they still continued, after the sign was given: Christ, I say, whispered to John, and told him by what sign he might know the person, and that it was he,

to whom, says he,

I shall give a sop, when I have dipped it. This was not the passover sop, which was dipped into a sauce made of various things, called by the Jews for this was not the "paschal" supper, but a common supper at a private house, two days before the feast of the passover; but this sop, or rather crust of bread, which whether dipped into a liquid, or only a piece of dry bread, which Christ dipped his hand into the dish for, and took, as some think, is not very material, was a piece of common bread, which Christ took up, without regard to any custom, or ceremony used at any feasts, and gave it to the betrayer, as a sign by which John might know him:

and when he, had dipped the sop; either into some sort of broth, or any other liquid, or had dipped his hand into the dish for it:

he gave it to Judas Iscariot, the son of Simon; so called, to distinguish him from another apostle, whose name was Judas, and was then present.

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

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.

Ver. 26. He it is to whom I shall, &c.] Here our Saviour not only feeds his hungry enemy, but shows him like courtesy as we do to one we drink to at table; yea, though he knew the traitor would make an ill use of it. Thus should a Christian punish his persecutors. No vengeance but this is heroic, and fit for Christ’s followers. Thus Bradford saved Bourn, that helped to burn him. Saunders, sent to prison by Stephen Gardiner, gave God thanks that had given him at last a place of rest and quietness where he might pray for the bishop’s conversion. It was grown to a proverb concerning Cranmer, Do my Lord of Canterbury a shrewd turn, and then you may be sure to have him your friend while he liveth. Henry VII, emperor of Germany, feeling himself poisoned in the sacramental bread by a monk, called him, and said unto him, Domine, recedatis, &c., Begone, sir, for if my followers find you, you will die for it. {a}

{a} Domine, recedatis; nam si percipiunt Teutonici, et nostri devoti, morte moriemini. Func.

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.

Jesus answered - That is, he answered John. It does not appear that either Judas or the other apostles heard him.

Shall give a sop - The word translated “sop” means a morsel, a piece of bread, or anything else eaten - as much as we are accustomed to take at a mouthful. Jesus was about to dip it in the sauce which was used at the Passover. The word “dip,” in the original, is that from which is derived the word “baptize.” It means here that Jesus would dip it into the sauce as we do a piece of bread. It is probable that it was not an unusual thing for the master of a feast to help others in this way, as it does not appear to have attracted the attention of the others as at all remarkable. It was an indication to John who the betrayer was, and a hint which Judas also probably understood.

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

Jesus answered, He it is, to whom I shall give a sop, when I have dipped it; we have the same, though not mentioned as spoken in particular to John, Mat 26:23; Luk 22:21; though neither of them mention Christ’s own dipping the sop, but Matthew saith, he dipped his hand with him in the dish; and Luke saith, his hand was with him on the table. Without question all the evangelists speak of the same time; for it is not reasonable to think that this discovery should be made, and Judas gone out, and that afterward he should return again to eat the passover. This maketh me very inclinable to think, that though the washing of the feet might be during the time of a common supper, preceding the passover, yet the supper they were now at was the passover supper: where,

1. Were none but he and the twelve disciples.

2. It is plain they were in that leaning posture, not used at common meals, but on the passover nights (as Dr. Lightfoot tells us from their writings).

3. The discourse passed at the table is the very same (though not in words, yet in sense) with that mentioned by Matthew and Luke, at the passover supper.

4. It is not reasonable to think that after such a discovery as Christ now made of the traitor, he should come again to be pointed at and exposed.

Concerning the sop, what it was, hath been some question; and a learned writer of our own (but in this point I think much too critical) hath increased the difficulty, by affirming the word here used, ψωμιον, signifies a piece of bread, or the lower part or chippings of the bread; for which he quotes Hesychius, who indeed doth say so of ψωθιον, but not ψωμιον. The learned annotator thinks ψωθιον is a false print for ψωμιον, but it cannot be: for,

1. There are in Hesychius several words in alphabetical order, between ψωθιον, and this word.

2. Though ψωμιον be not in Hesychius, yet ψωμη is, and expounded by him τα μερη, parts; now all know that this ψωμιον, which is but a diminutive derived from ψωμος or ψωμη, can signify no more than a little part, let it be of what it will; for it is manifest out of Homer, that, joined with an adjective, it signifies a mouthful of man’s flesh, which came out of the Cyclops’ mouth.

So as the sense of these words is, He it is to whom I shall give a little part or portion of meat, when I have dipped it. And having dipped it, he gave it to Judas the son of Simon: not the Judas who wrote the Epistle, and who is mentioned, Joh 14:22, but he that was the son of Simon, called from his place which he lived in, Kiroth, Iscariot: by which he did as perfectly describe the traitor as if he had named him.

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

26. Give a sop—The dipping in the same dish (Mar_14:20) and this giving the sop, are two things not to be confounded. By the former Jesus indicated that the betrayer was among those nearest him; the giving the sop was the signal by which he revealed to John which the traitor was.

It must be remembered that the Orientals use neither knife nor fork, but eat in primitive style, with the fingers. It is a customary token of peculiar friendship to dip a piece of bread into the liquid sauce upon the table and hand it to some one of the guests. What a marvellous delicacy was this to perform this kindly office to his future betrayer. The love it indicated was real. This token of tender kindness from that outstretched innocent hand, should have melted the traitor’s heart, and have driven the devil from his soul. Immovably his hardness withstood this melting assault of love; and no wonder that Satan, who, at Joh_13:2, had put treason into his heart, now, Joh_13:27, completely entered into him.

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

Jesus (then) answered oun , is introduced by the modern editors, as well as baqw for baqavHe it is for whom I shall dip the sop (or, morsel), and give it him; so (kai embaqav is exchanged, on very strong authority, into baqav oun , and epidwsw into dwsw) when he had dipped the sop, he taketh and giveth it to Judas the son of Simon, the Iscariot. The qwmion was the morsel of meat or bread dipped into the charoseth, a mead of wine and fruit used at the Paschal meal. The usage is illustrated by the LXX version of Rth_2:14 Job_31:17. In the New Testament qwmizw is used for distribution of food, Rom_12:20 1Co_13:3. The act of Jesus was almost contemporaneous with the "Thou sayest it" of the synoptists It was twofold in meaning, explaining to John what he wished to know fur Peter"s sake, and giving Judas one more gracious chance to repent and believe in the Divinity of love rather than that of display, power, and pomp. Judas had been dipping his hand into the same dish with his Master, eating his bread. Instead of resenting such effrontery the blessed Lord gave him in pity the last opportunity to escape, he puts the morsel sopped in the acid wine, the bread of fellowship, into his very lips, and the miscreant received it. The name of Judas, and of his father, and of the place cursed by being his birthplace, are once more introduced at length. (cf. Joh_6:71)

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

Jesus answered - In his ear. So careful was he not to offend (if it had been possible) even Judas himself. The sop - Which he took up while he was speaking. He giveth it to Judas - And probably the other disciples thought Judas peculiarly happy! But when even this instance of our Lord's tenderness could not move him, then Satan took full possession.

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

Iscariot

This indicates that Judas was from the village of Kerioth. (See: Background Information)

Then after the bread

The words "Judas took" are understood from the context. AT: "Then after Judas took the bread" (See: Ellipsis)

Satan entered into him

This is an idiom that means Satan took complete control of Judas. AT: "Satan took control of him" or "Satan started to command him" (See: Idiom)

so Jesus said to him

Here Jesus is speaking to Judas.

What you are doing, do it quickly

"Do quickly what you are planning to do!"

translationWords

Judas Iscariot

Satan

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

26. βάψω for βάψας, and καὶ δώσω αὐτῷ for ἐπιδώσω (correction to avoid awkwardness). The readings vary much. Βάψας οὖν for καὶ ἐμβάψας, and Ἰσκαριώτου for Ἰσκαριώτῃ (comp. Joh 6:71).

26. ᾧ ἐγὼ βάψω τὸ ψ. κ. δώσω αὐτῷ. For whom I shall dip the morsel and give it to him. The text is much confused, perhaps owing to copyists having tried to correct the awkwardness of ᾧ and αὐτῷ (comp. Joh 6:51, Joh 14:4). ψώμιον (ψώειν, collat. form of ψάειν, ‘to rub’) is ‘a little piece broken off;’ it is still the common word in Greece for bread. To give such a morsel at a meal was an ordinary mark of goodwill, somewhat analagous to taking wine with a person in modern times. Christ, therefore, as a forlorn hope, gives the traitor one more mark of affection before dismissing him. It is the last such mark: ‘Friend, wherefore art thou come?’ (Mat 26:50) should be ‘Comrade, (do that) for which thou art come,’ and is a sorrowful rebuke rather than an affectionate greeting. Whether the morsel was a piece of the unleavened bread dipped in the broth of bitter herbs depends upon whether this supper is regarded as the Paschal meal or not. The name of the traitor is once more given with solemn fulness as in Joh 13:2 and Joh 6:71, Judas the son of Simon Iscariot.

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.

26.] This = Matt. ver. 23, Mark, ver. 20.

Meyer remarks, that the ἐγώ is expressed as a contrast to the ἐκεῖνος.

τὸ ψωμ., probably a piece of the unleavened bread, dipped in the broth made of bitter herbs.

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

26. ἀποκρίνεται οὖν, “So Jesus answers” (cf. for the pres. tense 12:23); see for οὖν on 1:22. οὖν is omitted (wrongly) by א*AC3DWΓΔΘ, but is read by אcBC*L. B omits, after its frequent habit (see on 1:26), ὁ before Ἰησοῦς. אD and fam. 13 add καὶ λέγει after Ἰησοῦς, but om. ABCLWΘ.

ψωμίον, “a morsel,” is not found in the N.T. outside this passage, but is a common word, and is the usual word for “bread” in modern Greek (cf. Jdg 19:5). The best reading (BCL cop.) is ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ, the constr. βάψω καὶ δώσω being thoroughly Johannine; but the rec. text has ἐγὼ βάψας τὸ ψωμίον ἐπιδώσω, following אAD. For βάψας in the second clause of the verse, the rec. has ἐμβάψας (AΓΔΘ). After the second ψωμίον the rec. omits λαμβάνει καί (with א*ADWΓΔΘ), but the words are found in אcaBCL and must be retained, as adding a new and vivid detail. For Ἰσκαριώτου (the true reading here; see on 6:71), which is found in אBCΘ, the rec. has Ἰσκαριώτῃ (AWΓΔ).

In Mk. (followed by Mt.), the same reply in substance is given to the disciples’ eager inquiry as to which of them would be the traitor (ὁ ἐμβαπτόμενος μετʼ ἐμοῦ εἰς τὸ τρύβλιον, Mar 14:20); Lk. does not mention it. Jn. relates that Jesus gave to the beloved disciple a more precise clue, by saying that the traitor would be he to whom Jesus would Himself give the “sop,” having first dipped it. This is, no doubt, a correct detail. But it does not appear that John identified the traitor even when this clue was provided (v. 28).

It was a token of intimacy, to allow a guest to dip his bread in the common dish or τρύβλιον: thus Boaz says to Ruth βάψεις τὸν ψωμόν σου τῷ ὄξει (Rth 2:14). And it is still a favour of Eastern hospitality for the host to dip a choice morsel in the central dish and hand it to a guest. This is what Jesus did for Judas, who was probably reclining at table next to Him (see on v. 23); but it was so usual a courtesy that it escaped the notice of the others, and did not seem even to John to have any special significance, despite what he had been told. If John understood, we must suppose him to have kept silent, and to have refrained from telling the others, which is highly improbable.

βάψας οὖν τὸ ψωμίον κτλ., “having dipped the sop, He takes and gives it to Judas.” According to Mat 26:25, Judas asked, “Is it I?” to which the answer “Thou hast said” was given. This could have happened without attracting the attention of any one, as Judas was reclining next to Jesus. In any case, whether by word or act, Judas was made aware that Jesus knew what was in his heart. There was still time for him to abandon his purpose. But the quiet word and the courteous gesture of giving him the sop did but harden him. This was the last appeal to his better nature, and there was no response.

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

To whom I shall give a sop when I have dipped it [ω εγω βαψας το ψωμιον επιδωσω] . The best texts read w ejgw bayw to ywmion kai dwsw aujtw, for whom I shall dip the sop and give it him.

Sop [ψωμιον] . Only in this chapter. Diminutive from ywmov, a morsel, which, in turn, is from yaw, to rub, or to crumble. Homer, of the Cyclops :

"Then from his mouth came bits [ψωμοι] of human flesh Mingled with wine." " Odyssey, " 9, 374.

And Xenophon : "And on one occasion having seen one of his companions at table tasting many dishes with one bit [ψωμω] of bread" (" Memorabilia, "3 14, 15). The kindred verb ywmizw, rendered feed, occurs Rom 12:20; 1Co 13:3. See also Septuagint, Psa 79:5; Psa 80:16. According to its etymology, the verb means to feed with morsels; and it was used by the Greeks of a nurse chewing the food and administering it to an infant. So Aristophanes :" And one laid the child to rest, and another bathed it, and another fed [εψωμισεν] it "(" Lysistrate," 19, 20). This sense may possibly color the word as used in Rom 12:20 : "If thine enemy hunger, feed [ψωμιζε] him;" with tender care. In 1Co 13:3, the original sense appears to be emphasized : "Though I bestow all my goods to feed the poor [ψωμισω] ." This idea is that of doling away in morsels. Dean Stanley says : "Who that has witnessed the almsgiving in a Catholic monastery, or the court of a Spanish or Sicilian bishop 's or archbishop's palace, where immense revenues are syringed away in farthings to herds of beggars, but must feel the force of the Apostle 's half satirical ywmisw?" Dipped the sop. Compare Mt 26:23; Mr 14:20. The regular sop of the Paschal supper consisted of the following things wrapped together : flesh of the Paschal lamb, a piece of unleavened bread, and bitter herbs. The sauce into which it was dipped does not belong to the original institution, but had been introduced before the days of Christ. According to one authority it consisted of only vinegar and water (compare Rut 2:14); others describe it as a mixture of vinegar, figs, dates, almonds, and spice. The flour which was used to thicken the sauce on ordinary occasions was forbidden at the Passover by the Rabbins, lest it might occasion a slight fermentation. According to some, the sauce was beaten up to the consistence of mortar, in order to commemorate the toils of the Israelites in laying bricks in Egypt.

To Judas Iscariot the son of Simon [ιουδα σιμωνος ισκαριωτη] . The best texts read Iskariwtou. "Judas the son of Simon Iscariot." So Joh 6:71. The act was a mark of forbearance and goodwill toward the traitor, and a tacit appeal to his conscience against the contemplated treachery.

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