Luke 22:3

Luk_22:3-6

Then entered Satan into Judas

Progressive wickedness

Men do not become great villains at once.

Souls are not like meteoric bodies, that are blazing amongst the stars at one moment, and the next in some dark pit on earth, wrapped in a noxious and sulphurous smoke. They are rather like trees, they fall by degrees. See that great monarch of the forest! For years disease has been in its roots, and a long succession of foul insects have been gnawing at its vitals. Slowly and silently the decline goes on. At first the outward symptoms are scarcely visible. A few withered leaves on one of its branches on a certain spring are first noticed by the old woodman. The next spring, and not only withered leaves are seen, but perhaps a leafless branch or: two. Thus through many a long year the deterioration proceeds, until at last it is rotten to the core, and only awaits some slight breeze blowing in the right direction to strike it down. One morning a gentle gust of air sweeps through the wood, the tree falls with a crash that shakes its neighbours, vibrates through the forest, and appals the district with its boom.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

TREASON OF JUDAS

Mat 26:14-16; Mar 14:10-11; Luk 22:3-6. “But Satan entered into Judas, called Iscariot, being of the number of the twelve.” There is not an intimation against Judas till about the close of the second year of our Lord’s ministry. (Joh 6:64-71) Judas had faithfully preached these two years with the other eleven, his financial office infelicitously conducing to that fatal development of money-love. This whole year he has been gradually wrought upon more and more by Demon Avarice. Now, he even has the impudence to speak out overtly at the supper condemnatory of Mary for her lavish prodigality in pouring forty-five dollars’ worth of Oriental myrrh on the head of the Savior. Of course, this bold step encouraged Satan, who had long been tinkering with him and pulling on him, so that he proceeded at once to enter into him, thus gaining a decisive victory, and taking possession of him.

“And having gone away, he spoke with the high priests and captains as to how he might deliver Him to them.” These captains were the officers of the temple guards. The holy Temple Campus is said to contain thirty-five acres. Most of it is open pavement, where the Moslem millions now assemble on their great religious anniversaries; but where the children of Abraham, in the good olden time, used to gather, not only from all parts of Canaan, but from their Gentile dispersions in all the ends of the earth. As Jesus was a native Jew, He was never prohibited from coming into this holy area. At present, any Jew entering that holy place would be instantly killed. I have entered it twice, and both times guarded by Turkish soldiers, with loaded guns, so long as I remained in the sacred inclosure. Hence that holy place, from the days of David and Solomon, has been constantly guarded by soldiers. Of course, these temple guards were subject to the ipse dixit of the hierarchy.

“And they rejoiced, and contracted with him to give money [i. e., thirty pieces of silver, as Matthew says]. And he promised them, and continued to seek opportunity to deliver Him to them without a mob.” Such was the popularity of Jesus with the common people, that they constantly anticipated and feared that, in case of an attempt to arrest Him, a mob would rise, take Him out of their hands, and do them violence.

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

22:3 Satan entered into Judas Iscariot: See John 13:2; Acts 5:3. Satan had previously tempted Jesus (Luke 4:2) and had been waiting for this opportunity (4:13).

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

Luk 22:3. Εἰσῆλθε, entered) The time of the fact[230] is indicated in Joh 13:27 [“After receiving the sop.”] [It was before the day of unleavened bread that the thing (the entrance of Satan into Judas) so fearful to speak of occurred: Luk 22:7, Joh 13:1.—V. g.]

[230] i.e. Not the first entrance of Satan, but his taking full possession of Judas. Comp. Luk 22:3; Luk 22:6.—E. and T.

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

Luk_22:3-6. See on Mat_26:14-16; Mar_14:10 f. Luke passes over the history of the anointing, having already related an earlier one (Luk_7:37).

εἰσῆλθε] The part played by the devil, who sensus omnes occupat (Calvin), is conceived of as an actual intrusion, as εἰσέρχεσθαι is the word constantly used to express the intrusion of demons into bodies (Luk_8:30; Luk_8:32 f., Luk_11:27). Comp. Joh_13:27 (in regard to Joh_13:2, see on the passage).

Ἰσκαρ.] See on Mat_10:4.

ὄντα ἐκ τοῦ ἀρ. τ. δ.] familiar to the reader (Luk_6:16), but a tragic addition.

Luk_22:4. τοῖς στρατηγοῖς] As ὁ στρατηγός is the chief of all the Levitical temple guards (Act_4:1; Act_5:26; Joseph. Bell. vi. 5. 3), איש הר הבית, probably the leaders of the several guards who were placed under Him are here meant also, consequently the entire Levitical body of officers. Comp. χιλίαρχοι, 3 Esdr. Luk_1:9. See Lightfoot, p. 879.

Luk_22:5. συνέθεντο] The several moments in the incident, as these are accurately traced by Luke, are: (1) Judas opens the correspondence, Luk_22:4; (2) they are pleased thereat; (3) they engage (Herod. ix. 53; Xen. Anab. i. 9. 7, Hell. iii. 5. 6; Herodian, v. 3. 23; Joseph. Antt. xiii. 4. 7; 4Ma_4:16) to give him money; and the last step is, (4) Judas makes his acknowledgment, promises (ἐξωμολ., spopondit; elsewhere only the simple form is used in this sense, as Plat. Symp. p. 196 C; Jer_44:25; Joseph. Antt. viii. 4. 3), and seeks henceforth a favourable opportunity, etc.

Luk_22:6. ἄτερ ὄχλου] without attracting a crowd. The opposite is μετὰ ὄχλου, Act_24:18. Comp. Hom. Il. v. 473: φῆς που ἄτερ λαῶν πόλιν ἑξέμεν. The word ἄτερ, frequently occurring in the poets, occurs only here and at Luk_22:35 in the New Testament. Comp. 2Ma_12:15; rarely, moreover, in the later Greek prose writers, as Plut. Num. xiv.; Dion. Hal. iii. 10.

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.

Luk 22:3-6 . Judas (Mat 26:14-16 , Mar 14:10-11 ). At this point in Mt. (Mat 26:6-13 ) and Mk. (Mar 14:3-9 ) comes in the anointing at Bethany omitted by Lk. εἰσῆλθεν Σατανᾶς , Satan entered into Judas. Lk. alone of the synoptists thus explains the conduct of Judas. Cf. Joh 13:2 . Lk.’s statement is stronger even than John’s, suggesting a literal possession. Only so could he account for such behaviour on the part of a disciple towards such a Master. It was a natural view for a devout evangelist in the Apostolic Age, but, taken literally, it would be fatal to the moral significance of the act of the traitor, which, while presenting a difficult psychological problem, doubtless proceeded from can scious motives. ἐκ τοῦ ἀριθμοῦ , of the number , but how far from the spirit which became that privileged body!

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

God by his wonderful providence, causeth him to be the minister of our salvation, who was the author of our destruction.

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

Then entered Satan, &c.--but not yet in the full sense. The awful stages of it were these: (1) Covetousness being his master--passion, the Lord let it reveal itself and gather strength by entrusting him with "the bag" (Joh 12:6), as treasurer to Himself and the Twelve. (2) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his own use. Satan, seeing this door into his heart standing wide open, determines to enter by it, but cautiously (Co2 2:11); first merely "putting it into his heart to betray Him" (Joh 13:2), suggesting the thought to him that by this means he might enrich himself. (3) This thought was probably converted into a settled purpose by what took place in Simon's house at Bethany. (See Mat 26:6, and see on Joh 12:4-8.) (4) Starting back, perhaps, or mercifully held back, for some time, the determination to carry it into immediate effect was not consummated till, sitting at the paschal supper, "Satan entered into him" (see on Joh 13:27), and conscience, effectually stifled, only rose again to be his tormentor. What lessons in all this for every one (Eph 4:27; Jam 4:7; Pe1 5:8-9)!

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 3. Then entered Satan into Judas] The devil filled the heart of Judas with avarice; and that infamous passion led him to commit the crime here specified. This at once accounts for the whole of this most unprincipled and unnatural transaction. None but a devil, or he who is possessed by one, could have been guilty of it: - let the living lay this to heart. A minister of the Gospel, who is a lover of money, is constantly betraying the interests of Christ. He cannot serve two masters; and while his heart is possessed with the love of pelf, the love of God and zeal for perishing souls cannot dwell in him. What Satan could not do by the envy and malice of the high priests and Pharisees, he effects by Judas, a false and fallen minister of the Gospel of God. None are so dangerous to the interests of Christianity as persons of this stamp.

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

(3-6) Then entered Satan into Judas surnamed Iscariot.—See Notes on Mat_26:14-16; Mar_14:10-11. St. Luke stands alone in the first three Gospels as thus describing the origin of the Traitor’s guilt. Joh_13:27 shows, however, that such a way of speaking had become common, though he places the “entrance” at a later stage. The use of the name Satan for the devil, as the author of the many forms of human evil, is, it need hardly be said, a prominent feature in St. Paul’s writings (1Co_7:5; 2Co_2:11; 2Co_12:7. et al.). Compare also St. Peter’s speech in Act_5:3, where Satan appears as instigating the sin of Ananias and Sapphira.

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

3-6. The Traitor and the Priests.

3. Then entered Satan into Judas] No other expression seems adequately to explain his wickedness. It began in avarice, disappointment, and jealousy; and, when he had long weakened his soul by indulgence in these dark, besetting sins, the imaginary loss of the “300 pence” of which he would have had the disposal (Joh_12:4-5; Mar_14:10), — the now undisguised announcement of our Lord that He should be not only rejected, but crucified (Mat_20:19)—the consequent shattering of all Messianic hopes—the growing sense that he was becoming distasteful to his Master and his fellows—the open rebuke which he had drawn on his own head by his hypocritic greed at Bethany (Joh_12:6)—the rumoured hostility of all the most venerated authorities of the nation—all these formed the climax of his temptations:—and then, at last, the tempting opportunity met the susceptible disposition. “Instead of dominion—service; instead of power—per-

secution; instead of honour—shame; this was all that was left of his hopes and prospects once so brilliant.” His crime was but the epitome of months—perhaps years—of secret faithlessness. “Dicitur Satan in reprobos intrare, cum reverso Dei metu, extincta rationis luce, pudore etiam excusso, sensus omnes occupat.” Calvin.

Iscariot] See on Luk_6:16.

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 entered Satan into Judas,.... At the same time that the sanhedrim were sitting, and consulting about the death of Christ, Satan, or the adversary, as the word signifies, the devil, who is the enemy of the Messiah, the woman's seed, entered into Judas; not corporeally, as he did into those that were possessed by him; but he entered "into his heart", as the Ethiopic version renders it; he put it into his heart to betray him, as it is said in Joh 13:2 he stirred up, and worked upon the corruptions of his heart; suggested evil things to his mind, and baited his temptations agreeable to his malice and covetousness: and this man was

surnamed Iscariot; to distinguish him from another apostle of the same name; concerning this his surname; see Gill on Mat 10:4, See Gill on Joh 13:2.

Being of the number of the twelve; apostles, or disciples of Jesus, as the Persic version reads, and which is an aggravation of his sin: now this being two days before the passover, shows, that the sop which Judas took, after which the devil entered into him, Joh 13:27 could not be the passover sop, but was the sop he ate at the supper in Bethany, in the house of Simon the leper, so long before it.

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

3 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.

Ver. 3. Then entered Satan] He stood but at the door till now, that the business was concluded on.

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.

Then entered Satan into Judas - It is not necessary to suppose that Satan entered personally into the body of Judas, but only that he brought him under his influence; he filled his mind with an evil passion, and led him on to betray his Master. The particular passion of which Satan made use was “avarice” - probably the besetting sin of Judas. To show its exceeding evil and baseness, it is only necessary to say that when it produced its “appropriate” effect in this case, it led to the betraying and crucifixion of the Son of God. We may learn, also, that when Satan “tempts” people, he commonly does it by exciting and raising to the highest pitch their native passions. He does not make them act contrary to their nature, but leads them on to “act out” their proper disposition.

Satan - This word properly means an adversary or an accuser. It is the name which in the Scriptures is commonly given to the prince or leader of evil spirits, and is given to him because he is the “accuser or calumniator” of the righteous (see Rev 12:10; compare Job 1:6-9), as well as because he is the “adversary” of God.

Being of the number of the twelve - One of the twelve apostles. This greatly aggravated his crime. He should have been bound by most tender ties to Jesus. He was one of his family - long with him, and, treated by him with every mark of kindness and confidence; and nothing could more enhance his guilt than thus to make use of this confidence for the commission of one of the basest crimes.

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

And Satan entered into Judas. The meaning only seems to be, that the devil tempted and overcame him. (Witham) --- Satan entered into Judas not all at once, but by degrees. He first gained possession by avarice, next by theft, and lastly he impelled him to the blackest treachery and cruel parricide. The Scripture only says that Satan had entered into him when he was entirely abandoned to iniquity, had hardened his heart against all grace, and shut his ears against every instruction of Jesus. In like manner the Scripture says of a good man, who is strengthened in grace, that the Holy Spirit dwells in him. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

See Poole on "Mat 26:14", and following verses to Mat 26:19. See Poole on "Mar 14:10", and following verses to Mar 14:16.

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

Vers. 3-6. Judas Iscariot betrays his Master. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him unto them. And they were glad. This was their chance. In the very heart of the Galilaean Teacher"s own company a traitor showed himself, one who knew well the plans of his Master. With his help the Sanhedrin and the priestly party would be enabled to effect the arrest privately. They then must trust to Roman jealousy to help them to carry out their evil design. The expression, "Then entered Satan into Judas," is a strong one, and definitely shows that, in the opinion of these inspired compilers of the Gospels, there was a person who bore rule over the powers of evil. The character and history of the faithless friend of Jesus is mournfully interesting. For one to whom such splendid chances were offered to fall so low, is an awful mystery. It is clear that the betrayal was no sudden impulse. He set up self as the one object of all his thoughts, and followed Jesus because he believed that, in following him, he could best serve his own interests. His ambition was cruelly disappointed by his Master"s gradual unfolding his views respecting his kingdom, which was not to be of this world. He was still further shocked by the undisguised announcement on the part of his Master, whose greatness and power Judas recognized from the first, that he would be rejected by the nation, and even put to death, has been suggested, as an explanation of the betrayal, that at the last he seems to have fancied that he could force the manifestation of Christ"s power by placing him in the hands of his enemies; but the acceptance of a reward, miserable though it was, seems to point to vulgar greed, and to the idea of making friends with the dominant party in the state now that his Master evidently looked forward to a violent death, as the real motives of the betrayal. The question has been asked whether Christ, in his choice of Judas as one of the twelve, read the inmost depths and issues of his character. Canon Westcott, in a profound note on Joh_13:18, writes "that the records of the gospel lead us to believe that the Lord had perfect human knowledge realized in a human way, and therefore limited in some sense, and separable in consciousness from his perfect Divine omniscience. He knew the thoughts of men absolutely in their manifold possibilities, and yet as man, not in their actual future manifestation." These mysteries underlie all religious life, and, indeed, all finite life for finite being includes the possibility of sin and the possibility of fellowship between the Creator and the creature Thus we may be content to have this concrete mystery as an example the most terrible example of the issues of the two fundamental mysteries of human existence.

Vers. 3-6. The deepest wound, etc.

When everything has been allowed for Judas that the most ingenious and the most charitable have begged us to consider, we must judge him to be a man whose conduct is to be solemnly and seriously condemned. It is Divine Love itself that decides this question. (see ver. 22; Mat_26:24 Joh_17:12) The text suggests to us

I THAT OUR DEEPEST WOUNDS ARE THOSE WE RECEIVE AT THE HAND OF OUR NEAREST FRIENDS. How much force is there in the parenthesis, "being of the number oft he twelve"! What deep pathos is in those sad words of the Lord, "Verily I say unto you, that one of you shall betray me"! (Mat_26:21) This was a "sword that entered into his soul," a keen distress, one of the very bitterest of all the sorrows of the Son of man. That one whom he had admitted to his intimate fellowship, of whom he had made a friend, who had partaken of his confidence and shared his strong affection, that he should be the one to betray him to his foes! There is no trouble possible to us so great as that which lies open to us on the side of our purest and strongest affections. It is not our avowed enemy, nor the man to whom we are indifferent, but it is our dearest friend, who has it in his power to lacerate our soul with the sharpest thrust, and to spoil our life by throwing over it the darkest shadow. (see Psa_41:9)

1. Be slow to admit to the inner sanctuary of the heart; for he who has entrance there holds your happiness in his own right hand.

2. Realize the responsibility of intimate friendship; it is not only a privilege, but an obligation; it gives you power to gladden and to bless, but also opportunity to mar and to destroy.

II THAT MONEY PLAYS A LARGE PART, FOR GOOD OR EVIL, IN HUMAN LIFE. They "covenanted to give him money." It seems hardly credible that any man who had lived in the society of Jesus Christ, and had witnessed his kindness and his purity, should take money for betraying him. Other motives those of resentment or ambition- are far less shocking and revolting than this mercenary one. To betray his Master, his Friend, for thirty pieces of silver, fills us with wonder and excites the deepest reprobation. But for what has not money been responsible in human history? How large a part it plays in the great drama! What untold good it is instrumental in effecting! What admirable virtues it is the means of illustrating! To what deeds of folly and even of infamy the desire to obtain it has conducted! It is clear that men who have been trained to hate immoral and criminal behavior with an intense hatred have been induced to part with every principle they have honored, and to do the worst deeds they have denounced, in order to obtain money, when they have found themselves pressed for its possession. Probably no man who has not felt it knows the deadly force of the temptation. Who shall say that he is safe from this powerful snare? It is probable that to obtain money more evil deeds have been done than under any other inducement whatever. Therefore let every man beware lest he subjects himself to this strong and fell temptation. Let neither an overweening ambition nor extravagance of habit lead where the possession of more money becomes an imperative demand. Moderation in desire and economy in habit save men from a temptation in which, it may be, their souls would be entangled and their very life taken away.

III THAT EARNESTNESS IS SURE TO SEEK ITS OPPORTUNITY UNTIL IT FINDS IT. He sought opportunity to betray him." By whatever motives inspired, Judas was intent on compassing the act he had undertaken. And he did not wait idly until an opportunity offered itself. He sought it. If evil is thus in earnest, how much more so should righteousness and mercy be! These should surely be about their holy and loving work "with both hands earnestly." Opportunity to raise, to help, to redeem, to restore, this is not to be passively waited for, but to be actively sought out. There is a very marked difference between readiness to work when we are invited and even urged to do so, and that noble zeal which will not be contented without finding material for activity. It is the difference between a goodness that you do not blame and a goodness that you admire; between a life that will not stand condemned and a life that will be crowned with victory and honor. If there are those who, in the interest of error and of evil, will set about diligently to promote these ends. shall we not put forth our utmost energy on behalf of truth and heavenly wisdom? If men can be found who will "seek opportunity" to betray, shall not we with deeper devotedness "seek opportunity" to honor our Lord? C.

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

Then entered Satan - Who is never wanting to assist those whose heart is bent upon mischief.

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

Observe here, 1. The person betraying our blessed Saviour, Judas. Judas a professor, Judas a preacher, Judas an apostle, and one of the twelve, who Christ had chosen out of the world to be his dearest friend, one of his family and household: shall we wonder to find friends unfriendly or unfaithful to us, when our Saviour had a traitor in his own family?

Observe, 2. The heinous nature of Judas’ sin: he betrayed Jesus; Jesus his Maker, Jesus his Master. It is no strange or uncommon thing for the vilest of sins, and the most horrid impieties, to be acted by such persons as make the most eminent profession of holiness and religion.

Observe, 3. What was the occasion that led Judas to the commission of this sin; it was his inordinate love of money. I do not find that Judas had any particular malice, spite, or ill-will against our Saviour; but a base and unworthy spirit of covetousness possessed him, and this made him sell his master.

Covetousness is the root of sin; an eager and insatiable thirst after the world is the parent of the most monstrous and unnatural sins, for which reason our Saviour doubles his caution, Take heed and beware of covetousness; Luk 12:15 It shows us both the great danger of the sin, and the great care that we ought to take to preserve ourselves from it.

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

3–6. And Satan entered into Judas. He gave himself up to do the work of Satan. See notes on Matt. 26:14–16.

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.

General Information:

This is the beginning of the action in this part of the story.

Satan entered into Judas Iscariot

This was probably very similar to demon possession.

chief priests

"the leaders of the priests"

captains

officers of the temple guards

how he would betray Jesus to them

"how he would help them arrest Jesus"

translationWords

Satan

Judas Iscariot

the twelve

chief priests

betray

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

3–6. THE TRAITOR AND THE PRIESTS

3. εἰσῆλθεν δὲ σατανᾶς εἰς Ἰούδαν. No other expression seems adequately to explain his wickedness. It began in avarice, disappointment, and jealousy; and, when he had long weakened his soul by indulgence in these dark, besetting sins, the imaginary loss of the “300 pence” of which he would have had the disposal (Joh 12:4-5; Mar 14:10),—the now undisguised announcement of our Lord that He should be not only rejected, but crucified (Mat 20:19)—the consequent shattering of all Messianic hopes—the growing sense that he was becoming distasteful to his Master and his fellows—the open rebuke which he had drawn on his own head by his hypocritic greed at Bethany (Joh 12:6)—the rumoured hostility of all the most venerated authorities of the nation—all these formed the climax of his temptations:—and then, at last, the tempting opportunity met the susceptible disposition. “Instead of dominion—service; instead of power—persecution; instead of honour—shame; this was all that was left of his hopes and prospects once so brilliant.” His crime was but the epitome of months—perhaps years—of secret faithlessness. “Dicitur Satan in reprobos intrare, cum reverso Dei metu, extincta rationis luce, pudore etiam excusso, sensus omnes occupat.” Calvin.

Ἰσκαριώτην. See on Luk 6:16.

τῶν δώδεκα. The circumstance is mentioned from its pathos. The mere information was needless, Luk 6:16.

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.

3-6.] Compact of Judas with them to betray Him. Mat 26:14-16. Mar 14:10, Mar 14:11. Our account is strikingly peculiar and independent of the others. The expression εἰσῆλθ. δὲ σατ. is found in Joh 13:27,—and certainly in its proper place. Satan had not yet entered into Judas,—only (Joh 13:2) put it into his heart to betray our Lord.

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

3. Εἰσῆλθεν δὲ Σατανᾶς. Comp. Joh 13:2, where this stage is represented as the devil making suggestions to Judas, while his entering and taking possession of the traitor is reserved for the moment before he left the upper room to carry out his treachery (13:27). See on 10:18 and comp. 4:13, to which this perhaps, looks back. Satan is renewing the attack. Neither Mt. nor Mk. mentions Satan here. But there is no hint that Judas is now like a demoniac, unable to control his own actions (Hahn). Judas opened the door to Satan. He did not resist him, and Satan did not flee from him. Jesus must suffer, but Judas need not become the traitor.

τὸν καλούμενον ἰσκαριώτην. All three give this distinctive sure (see on 6:16), and also the tragic fact that he was τῶν δώδεκα. Comp. 1:36, 6:15, 7:11, 8:2, 9:10, 10:39, 19:2, 29.

For καλούμενον (א B D L X) TR. has ἐπικαλούμενον (A C P R Γ Δ Λ Π), a from commonly used in Acts (1:23, 4:36, 10:5, 32, 12:25). In Act 1:23 we have both verbs.

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

Satan. See on ch. Luk 13:16.

Iscariot. See on Mt 10:5.

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