Mark 14:18

Mar_14:18-19

Shall betray Me.

The betrayal

What think you, my brethren, if a similar declaration were made in regard to ourselves? Should we sorrowfully ask, Lord, is it I? Should we not be more likely to ask, Lord, is it this man? Lord, is it that man? Would not Peter be more ready to say, Is it John? and John, Is it Peter? than either, Is it I? It is a good sign when we are less suspicious of others than of ourselves, more mistrustful of ourselves than of others in regard of the commission of sin; as indeed we ought always to be, for we have better opportunities of knowing our own proneness to evil, our own weakness, our own deceitfulness, than we can have of that of others; and therefore we have far more cause to ask, Is it I?-the question showing that we dare not answer for ourselves,-than, Lord, is it my neighbour?-the question indicating that we think others capable of worse things than ourselves. Peter was safe when asking, Lord, is it I? but in sore danger when he exclaimed, Although all shall be offended because of Thee, yet will not I.

I. Suppose Judas to have been aware, as he might have been, both from ancient prophecy, and from the express declarations of our Lord Himself, that Jesus, if He were indeed the Christ, must be delivered to His enemies, and ignominiously put to death-might he not, then, very probably say to himself, After all, I shall only be helping to accomplish what has been determined by God, and what is indispensable to the work which Messiah has undertaken? I do not know any train of thought which is more likely to have presented itself to the mind of Judas than this. The Son of man goeth as it is written of Him. But this determination, this certainty, left undiminished the guiltiness of the parties who put Christ to death. They obeyed nothing but the suggestions of their own wilful hearts; they were actuated by nothing but their desperate malice and hatred of Jesus, when they accomplished prophecies and fulfilled Divine decrees. Therefore was it no excuse for them that they were only bringing to pass what had long before been ordained. The whole burden of the crime rested upon the crucifiers, however true it was that Christ must be crucified. It did not make Judas turn trailer that God foreknew his treason, and determined to render it subservient to His own almighty ends. God, indeed, knew that Judas would betray his Master, but Gods knowing it did not conduce to his doing it. It was certain, but the foreknown wickedness of the man causes the certainty, and not the fore-ordained performance of the deed, Oh! the utter vanity of the thought that God ever places us under a necessity of sinning, or that because our sins may turn to His glory they will not issue in our shame.

II. And now let us glance at another delusion to which it is likely that Judas gave indulgence. This is the delusion as to the consequences, the punishment of sin, being exaggerated or overstated. It may be that Judas could hardly persuade himself that a being so beneficent as Christ would ever wholly lay aside the graciousness of His nature, and avenge a wrong done by surrendering the doer to intense and interminable anguish. But, in all the range of Scripture, there is not, perhaps, a passage which sets itself so decisively against this delusion as the latter clause of our Saviours address in the text-It had been good for that man if he had not been born. There is nothing in the Bible which gives me so strong an idea of the utter moral hardness in which a man is left who is forsaken by the Spirit of God, as the fact that Judass question, Lord, is it I? followed immediately on Christs saying, Woe unto that man by whom the Son of man is betrayed; and that his going forth to fill his accursed compact with the priests was on the instant of his having been told that Christ knew him for the traitor. I pause on the word then, and I am tempted to ask, could it, oh! could it have been then? Yes, then it was that, with the words, It had been good for that man if he had not been born,-words vocal of an eternity of unimagined woe-then it was that, with these words rung out to him as the knell of his own doomed spirit, Judas proceeded to address Christ with a taunting and insolent inquiry, and then went out to accomplish the traitorous purpose which had called forth the tremendous denunciation. With what earnestness should we join in that prayer in the Liturgy, Take not Thy Holy Spirit from us! (H. Melvill, B. D.)

Judas and the disciples

There will be many that were gallant professors in this world wanting among the saved in the day of Christs coming; yea, many whose damnation was never dreamed of. Which of the twelve ever thought that Judas would have proved a devil? Nay, when Christ suggested that one among them was naught, they each were more afraid of themselves than of him. (Bunyan.)

Judas as he appeared to the other apostles.

You will observe that the character of Judas was openly an admirable one. I find not that he committed himself in any way. Not the slightest speck defiled his moral character so far as others could perceive. He was no boaster, like Peter; he was free enough from the rashness which cries, Though all men should forsake Thee, yet will not I. He asks no place on the right hand of the throne, his ambition is of another sort. He does not ask idle questions. The Judas who asks questions is not Iscariot. Thomas and Philip are often prying into deep matters, but not Judas. He receives truth as it is taught him, and when others are offended and walk no more with Jesus, he faithfully adheres to Him, having golden reasons for so doing. He does not indulge in the lusts of the flesh or in the pride of life. None of the disciples suspected him of hypocrisy; they said at the table, Lord, is it I? They never said, Lord, is it Judas? It was true he had been filching for months, but then he did it by littles, and covered his defalcations so well by financial manipulations that he ran no risk of detection from the honest unsuspecting fishermen with whom he associated. (C. H. Spurgeon.)

Judas unsuspected to the last

A secret sin works insidiously, but with wondrous quiet power. Its hidden ravages are awful, and the outward revelation of their result and existence may be contemporaneous. Until that revelation was made, probably no one ever suspected the presence in the man of anything but a few venial faults which were as mere excrescences on a robust character, though these growths were something rude. Oftentimes a large fungus will start from a tree, and in some mysterious manner will sap the life power on the spot on which it grows. They were like that fungus. When the fungus falls in the autumn, it leaves scarcely a trace of its presence, the tree being apparently as healthy as before the advent of the parasite. But the whole character of the wood has been changed by the strange power of the fungus, being soft and cork-like to the touch. Perhaps the parasite may fall in the autumn, and the tree may show no symptoms of decay; but at the first tempest it may have to encounter, the trunk snaps off at the spot where the fungus has been, and the extent of the injury is at once disclosed. As long as any portion of that tree retains life, it will continue to throw out these destructive fungi; and even when a mere stump is left in the ground, the fungi will push themselves out in profusion. (Scientific Illustrations and Symbols.)

The treason of Judas foreshown by Christ

I. The first is, the fact specified. The Son of man is betrayed to be crucified. Do any ask, as those of old did, Who is this Son of man? This Son of man is none other than the very person, of whom the apostle spake as possessing in Himself the great mystery of godliness; He is God manifest in the flesh. There is, first, the heinous character of the traitor that betrayed Him; secondly, the importance of hunting out and exposing the imitators of his black deed in the present day-and, God helping me, I mean to be faithful here; and then, in the third place, the sufferings of Him who was betrayed and crucified. Let me invite you to pray over these three things.

1. The heinousness of the traitor. He had made a glaring profession. He had attached himself to the disciples of Christ; he had become a member of the purest Church that ever was formed upon earth-the immediate twelve around our Lord. He was looked up to, a leading man. I beseech you, weigh this solemn fact-for a solemn one it is-that neither profession, nor diligent exertion, nor high standing among professors, so as to be beyond even suspicion, will stand in the stead of vital godliness. And there may be Judases even now, and I believe there are not a few, that are as much unsuspected as Judas Iscariot was. So artful was his deception, that none of the disciples suspected him. Nay more; the first feature of his character that is developed, the first view we have of him in his real character, is, that he was the last to suspect himself. All the others had said, Lord, is it I?-and last of all, Judas drawls it out, Master, is it I? Yet after all the standing he gained, after all the miracles he observed, after all the attachment he professed, this wretch, for thirty pieces of silver, is content to betray his Lord. Ah! only put a money bait in the way of the Judases, and you soon find them out; that will find them out, if nothing else will. Of course, His enemies are glad to have Him seized; but who would believe it possible, especially among those who have such a high opinion of the dignity of human nature, that this wretch, after eating and drinking with Christ, after following Him all His ministry through, can go and betray Him with a kiss? can say, in the very act of betraying Him, Hail, Master?-carrying on his devilism to the last.

2. But I want a word of interrogation with regard to imitators of Judas in the present day. Have you thrown the bag away? Have you done with carnal objects and pursuits? Do you scorn the idea of marketing about Christ, and selling Him-bartering Him? Are you really and honestly concerned about the truth of Christ, the interests of His cause, the purity of His gospel, the sacredness of His ordinances? Oh I try, try these matters. I would not for the world have a single masked character about me, of the Judas-like breed.

3. Let me now invite your attention for a moment to the other point-the sufferings of this betrayed and murdered Lord. The Son of man is betrayed to be crucified. Is not this enough to make a man hate sin? If you do not hate sin in its very nature, you have never been to Calvary, and you have never had fellowship with a precious Christ. Wherever the blood of atonement is applied, it produces hatred of sin: oh that you and I may live upon Calvary, until every sin shall be mortified, subdued, and kept under, and Christ reign supreme!

II. I pass on to the second feature in our subject: the official announcement of this fact by the sufferer himself.

III. I pass on to the third particular of our subject-the result. The Son of man is betrayed to be crucified; but the matter did not end there. The Son of man is betrayed to be crucified; and then the powers of darkness have done their worst. The Son of man is betrayed to be crucified; and even death shall lose its sting, hell shall lose its terrors for all Mine elect, Jehovah shall get the glory of His own name, and I shall go through the valley of the shadow of death to My exaltation. To be brief I will just name three things as the result anticipated; for you know it is said, that for the joy that was set before Him, He endured the cross. And what was it? The redeemed to be emancipated; Christ to be exalted; and heaven to be opened and peopled. These are the results; and I said, when I gave you the plan of my sermon, that He should not be disappointed in any of them; nor shall He. (J. Irons, D. D.)

Treachery to Christ

Wrongs and indignities may be offered to Christ still, in sundry ways.

1. In His person. By vilifying Him, as do Turks, Jews, and heathen. Also, when any deny or oppose His Nature-either the Godhead or the Manhood, as do heretics. Also, when any profane the blood of Christ, by remaining unrepentant, or turning apostate.

2. In His office, as Mediator; putting any person or thing in His place.

3. In His names or titles; using them profanely.

4. In His saints and faithful members; wronging or abusing them.

5. In His messengers and ministers (Luk_10:16).

6. In His holy ordinances; the Word, sacraments, etc. (1Co_11:27). By this we may examine whether the love to Christ which we profess is true and sincere. Does this child love his father, or that servant his master, who can hear him abused and reproached? (George Petter.)

Latent possibilities of evil

There is latent evil lurking in all our hearts, of which we are not aware ourselves. We do not know how many devils of selfishness, sense, and falsehood are hiding themselves in the mysterious depths of our souls. If we do not learn this through that noble Christian humility which still suspects and still reveres itself, we must learn it through the bitter experience of failure and open sin. How many examples there are to prove the existence of this latent evil! We have seen a young man go from the pure home of his childhood, from the holy influences of a Christian community. As an infant his brow had been touched with the water of baptism amid the prayers of the Church; as a child his feet had been taught the way to the house of God; in his home his parents had prayed for him that he might be an honest and useful man, whether he was to be poor or rich, learned or ignorant. He leaves his home and comes to the city to engage in business. He trusts in his own heart, in his own upright purpose, in his own virtuous habits. But there is latent evil in his heart, there is a secret selfishness, which is ready to break out under the influences which will now surround him. He becomes a lover of pleasure; he attends balls and theatres; he rides out with gay companions: he acquires a taste for play, wine, and excitement. He determines to make money that he may indulge these new tastes, and he devotes all his energies to this pursuit. In a year or two, how far has he gone from the innocent hopes and tastes of his childhood? His serene brow is furrowed with worldly lines; his pure eye clouded with licentious indulgence. The latent evil that was in him has come out under the test of these new circumstances … The moral of it all is, Keep thy heart with all diligence, for out of it are the issues of life. But how can we keep our heart? We can keep our hands, by an effort, from wrong actions, and force them to do right ones. We can keep our lips from saying unkind or hasty words, though that is sometimes hard enough. But how keep our heart? How make ourselves a right spirit, a good temper? That seems simply impossible. How direct those tendencies which are hidden even from ourselves? Here, it seems to me, is the place and need of religion. If it be true that our soul lies open inwardly to God, and that we rest on Him, then is it not possible, is it not probable, that if we put our heart into His hands He will guide it? And the experience of universal man, in all ages, all countries, all religions, teaches this value of prayer. It is taught by Socrates and Seneca, no less than by Jesus Christ. Here is the place of religion: this is its need. We do not need to pray to God for what we can do ourselves. But what we cannot do for ourselves is to guide and keep and direct this hidden man of the heart. We have a right to come boldly to God for this; asking His spirit, and expecting to receive it. This is a promise we can trust in, that God will give His Holy Spirit to those who ask Him. (J. Freeman Clarke.)

The question that went round the table

I. Look at the question, Lord, is it I?

II. Look at this question in connection with the remark that called it forth. What did Judas sell Christ for? The old German story reports that the astrologer Faustus sold his soul to the evil one for twenty-four years of earthly happiness. What was the bargain in this case? The auctioneer had tempting lists to show; what was it that tempted Judas? He sold his Lord for thirty somethings. What things? Thirty years of right over all the earth, with all the trees of the forests, all the fowls of the mountains, and the cattle upon a thousand hills? For thirty armies? Or thirty fleets? Thirty stars? Thirty centuries of power, to reign majestically on hells burning throne? No, for thirty shillings!

III. Look at the question in connection with the simple unsuspecting brotherliness it revealed in those to whom it was spoken. When Christs declaration was made. One of you shall betray Me, it would not have been wonderful, judging by a common standard, if such words as these had passed through various minds-It is Judas; I always thought him the black sheep of the fold; I never liked his grasp of that bag; I never liked the mystery of that missing cash; I never liked the look of him; I never liked his fussy whisper. No such thoughts were in open or secret circulation. The disciples already exemplified the principle, and carried in their hearts the Divine music of the language, Love suffereth long, and is kind … is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. With lips that were tremulous, and cheeks that were blanched, each one said, not, Lord, is it he? but, Lord, is it I?

IV. Look at this question in connection with the fear for himself, shown by every one who asked it. A preacher in a certain village church once gave easy lessons in Christian ethics through a scheme of illustration taken from the letters of the alphabet. Rebuking his hearers for their readiness to speak evil of their neighbours, he said that, regarding each letter of the alphabet as the initial letter of a name, they had something to say against all the letters, with one exception. His homily was to this effect. You say, A lies, B steals, C swears, D drinks, F brags, G goes into a passion, H gets into debt. The letter I is the only one of which you have nothing to say. No rustics can require such elementary education more than do some keen leaders of society. Pitiless detectors of sin in others, begin at home. Think first of that which is represented by the letter I. It is a necessary word, for you can never get beyond it, never do without it, while you live, or when you die. It is a deep word, for who can sound the sea of its deep significance? It is an important word, for of all words which can lighten us with their flash, or startle us with their blow, there is no more important word to us than this. Who is there? I. Who are you? Conjure up this mystery-this you, symbolized by the letter I. Face it, speak to it, challenge it, and know if all is right with it. If indeed you can say, I am a Christian; I believe, help, Lord, mine unbelief; I live, yet not I, but Christ liveth in me; still you feel that two natures for the present war within you, and have need to offer Augustines prayer, Lord, deliver me from the wicked man, myself. When the wind is rising, and the waves are treacherous, it is good for each man to look to his own ship, to his own ropes, to his own sails; not first to stand and speculate on the seaworthiness of other ships.

V. Look at this question in connection with the love that worked in the heart of the questioner. Not one of them ever knew before how much he loved his Lord, but this shock brought the love out.

VI. Look at this question in connection with the answer to it. Thou hast said. You can read what is on the open page, Jesus can look through the lids of the book, and read off the sheet-in print. You can see the whited sepulchre; He can see the skeleton within. You can see the fair appearance, He can see the wolf under the borrowed fleece. You can see the body, He can see the soul. Now the secret had come to light, as one day all secrets will.

VII. Look at this question in other possible applications. One of you will go out of this place a lost spirit. Lord, is it I? One of you, having refused the Divine love before, will refuse it again! Lord, is it I? One of you will go out with a harder heart than when he came in. Lord, is it I? One of you, a waverer now, will be a waverer still. Lord, is it I? One of you, now almost persuaded to be a Christian, will still remain only almost persuaded. Lord, is it I? One of you, already a true disciple, will refuse, as you have refused before, to confess your faith! Lord, is it I? Let us think, on the other hand, of certain happy possibilities in the fair use of these words. There will come a time, beyond what we now call time, when, in the rapture of immortality, and in the language of heaven, you will say, Have I in reality come through death? Am I on the other side? Can it be that I am glorified at last? This, so wonderful beyond language to express, so bright beyond the most enchanted fancy to picture, what is it? Is it solid? Or is it a glory of dreamland? I used to sin, I used to be slow, I used to be weary, I used to have dim eyes, and dull ears! Now I see! Now I love! Now I can fly like the light! Lord, is it I? (Charles Stanford, D. D.)

The history of Judas

Of Judas this fearful sentence is uttered by the Lord.

I. But before entering into the particulars of his history, a few general remarks are pertinent.

1. There is no evidence that Judas Iscariot was a man of bad countenance. Most men are much influenced by looks, and many think they can tell a mans character by the physiognomy. This may often be true, but there are many exceptions.

2. There is no evidence that, up to his betrayal of his Lord, his conduct was the subject of censure, complaint, jealousy, or of the slightest suspicion. His sins were all concealed from the eyes of mortals. He was a thief, but that was known only to Omniscience.

3. There is no evidence that, during his continuance with Christ, he regarded himself as a hypocrite. Doubtless he thought himself honest.

4. Let it not be supposed that Judas ought not to have known his character. He shut his eyes to the truth respecting himself. The aggravations of the sin of betraying Christ were many and great. The traitor was eminent in place, in gifts, in office, in profession; a guide to others, and one whose example was likely to influence many.

II. The lessons taught us by the life and end of Judas are such as these-

1. Though wicked men do not so intend, yet in all cases they shall certainly glorify God by all their misdeeds (Psa_76:10). The wickedness of Judas was by God over-ruled to bring about the most important event in mans salvation. The wicked now hate God, but they cannot defeat Him.

2. Nor shall Gods unfailing purpose to bring good out of evil abate aught of the guilt of those who work iniquity (Act_2:28; Act_4:27-28).

3. From the history of Judas we also learn that when a man is once fairly started in a career of wickedness, it is impossible to tell where he may stop. In the next world surprise awaits all the impenitent.

4. All men should especially beware of covetousness (1Ti_6:10).

5. Did men but know how bitter would be the end of transgression, they would at least pause before they plunge into all evil. Oh! that men would hear the warning words of Richard Baxter, Use sin as it will use you: spare it not, for it will not spare you; it is your murderer and the murderer of the world. Use it, therefore, as a murderer should be used.

6. How small a temptation to sin will at last prevail over a vicious mind. For less than twenty dollars Judas sold his Lord and Master. Those temptations commonly esteemed great are not the most sure to prevail.

7. Nothing prepares a man for destruction faster than hypocrisy or formality in actions of a religious nature. The three years which Judas spent in the family of our Lord probably exceeded all the rest of his life in ripening him for destruction. We should never forget that official character is one thing, and moral character another thing. All official characters may be sustained without any real grace in the heart.

8. The history of Judas shows us how man will cling to false hopes. There is no evidence that during years of hypocrisy he ever seriously doubted his own piety.

9. If men thus self-confident forsake their profession, and openly apostatize, we need not be surprised.

10. Thus, too, we have a full refutation of the objection made to a connection with the visible church because there are wicked men in her communion. The apostles certainly knew that among them was one bad man; but they did not therefore renounce their portion among Christs professed friends.

11. How difficult it is to bring home truth to the deceitful hears of man. Hypocrites are slow to improve close, discriminating preaching. They desire not to look into their real characters.

12. The case of Judas discloses the uselessness of that sorrow of the world which worketh death, hath no hope in it, and drives the soul to madness. It is not desperation, but penitence, that God requires. Regrets without hatred of sin are useless, both on earth and in hell. (W. S. Plumer, D. D.)

Terrible result of the secret working of sin

There once sailed from the city of New Orleans a large and noble steamer, laden with cotton, and having a great number of passengers on board. While they were taking in the cargo, a portion of it became slightly moistened by a shower of rain that fell. This circumstance, however, was not noticed; the cotton was stowed away in the hold, and the hatches fastened down. During the first part of the voyage all went well; but, far out towards the middle of the Atlantic ocean, all on board were one day alarmed by the fearful cry of Fire! and in a few moments the noble ship was completely enveloped in flames. The damp and closely-packed cotton had become heated; it smouldered away, and got into a more dangerous state every day, until at last it burst out into a broad sheet of flame, and nothing could be done to stop it. The passengers and crew were compelled to take to the boats; but some were suffocated and consumed in the fire, and many more were drowned in the sea. Now, the heated cotton, smouldering in the hull of that vessel, is like sin in the heart of a man. All the while it is working away according to its own nature, but no one perceives it or knows anything about it. The man himself may wear a smiling face; he may in appearance be making the voyage of life smoothly; he may seem to be happy. His family and friends may see nothing wrong about him; he may see nothing wrong about himself. But the evil spirit within may be growing stronger and stronger, and spreading wider and wider, until, in an unexpected moment, it breaks out into some awful deed of wickedness, which in former days would have made him start back with horror. Beware, then, of this fatal cheat. Take heed, as the apostle says in another place, lest any of you be hardened by the deceitfulness of sin. It may smile bewitchingly before your eyes; it may promise the most grateful sweetness to your taste. But, oh I put no trust in it; at the last it will bite like a serpent and sting like an adder. (Edgar Breeds.)

Mar_14:18-21

And as they sat and did eat.

The company makes the feast

The ingredients of this meal were few and simple, but the presence of Christ made it more than royal. It is not what men have to eat, but the company that makes a meal delightful. Agassiz, when a young man travelling in Germany, visited Oken, the eminent zoologist. After I had delivered to him my letter of introduction, he says, Oken asked me to dine with him. The dinner consisted only of potatoes boiled and roasted, but it was the best dinner I ever ate, for there was Oken. The mind of the man seemed to enter into what we ate socially together, and I devoured his intellect while eating his potatoes. So the presence of Christ as the realized embodiment of the Passover, and His Divine discourse, made that Paschal meal the most memorable ever eaten. It is a feast, moreover, whose solemn delight is a perpetual heritage of the Christian Church. Christ made it so by erecting upon it the sacrament of His supper, the equivalent in the new kingdom of God to the Passover in the old, and making its recurring celebration, there enjoined, the means of preserving the memory of all that then transpired. (A. H. Currier.)

The bad among the good

1. In the holiest society on earth, the unholy may have a place.

2. The highest goodness may fail to win to the obedience of faith.

3. There may be moral wrong without present consciousness.

4. The knowledge and appointment of God do not hinder the freedom and responsibility of man. (J. H. Godwin.)

The treachery of Judas foretold

I. A fearful announcement. Christ had already more than once predicted that He would be betrayed; but now He adds to the intimation the terrible news that it would be by one of themselves. A little of the horror of thick darkness which His words spread over them still pervades our hearts. The fact is more than anything else, suggestive of all that is dark and pitiful in human nature. It shows-

1. How measureless may be the evil a man may reach by simply giving way to wrong.

2. No privileges, no light, no opportunity, can bless a man without his own cooperation.

3. Privileges, if unimproved, injure the soul.

4. Without self-surrender to God, every other religious quality and tendency is insufficient to save the soul. Judas only lacked this one thing.

5. As the existence of a pure soul is itself a proof and a prediction of heaven, so such a soul seems to prove and predict a hell.

II. Christs reasons for making this fearful announcement.

1. Perhaps to cure the pride of the disciples. The announcement that one of them will betray will help to abate their vehemence in seeking to know who shall be greatest.

2. To give Judas a glimpse of the perdition before him, and thus awake repentance.

3. To intimate to him that, though the Saviour might die by his craft, it was with His own knowledge and consent. (R. Glover.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — 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.

14:18 As they were at the table: The Passover was eaten in a reclining position, as were other banquet meals. During the Passover meal, someone (usually the youngest son) would ask the host, “Why is this night different from other nights?” The father or host would then recount the stories of the Passover and the Exodus (Deut 26:5-9). The elements of the Passover meal were symbolic. The Passover lamb served as a reminder of the blood of the sacrificial lambs that protected Israelite homes from the angel of death, who visited the firstborn in Egypt (Exod 12:28-30). Unleavened bread recalled the rapid exodus of God’s people (Exod 12:31-34, 39). The salt water represented the tears of their bondage and the crossing of the Red Sea, and the bitter herbs their slavery. The four cups of wine acknowledged God’s fourfold promise in Exod 6:6-7. • The terrible deed of betraying Jesus was more heinous in that the betrayer was one of those eating with him (see Pss 41:9; 55:12-14).

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

Mar 14:18 . ὁ ἐσθίων μετʼ ἐμοῦ : this clause, omitted in Mt., is designed to indicate, not the culprit, but the gravity of his offence = one of you, one who eats bread with me, a table companion .

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

The figure of the law, which is by and by to be fulfilled, is abrogated: and in place thereof are put figures of the new covenant answerable unto them, which shall continue to the world’s end.

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

(18) As they sat.—Better, as they reclined.

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

18. And as they sat] Grouping together the four narratives, which, as they approach the Passion, expand into the fulness of a diary, we infer that (i) when the little company had taken their places on the triclinia, the Saviour as Celebrant or Proclaimer of the Feast, remarking that with desire He had desired to eat this Passover before He suffered, took the first cup and divided it amongst them (Luk_22:15-18). (ii) Then followed the unseemly dispute touching priority (Luk_22:24-30), to correct which and to teach them in the most striking manner possible a lesson of humility, He washed His disciples’ feet, covered with dust from their walk along the road from Bethany (Joh_13:1-11). Then the meal was resumed and He reclined once more at the table (Joh_13:12), the beloved disciple lying on His right, with his head close to the Redeemer’s breast.

One of you which eateth with me shall betray me] He had already said, after washing their feet, “now ye are clean, but not all” (Joh_13:10), but at this moment the consciousness of the traitor’s presence so wrought upon Him (Joh_13:21) that He broke forth into words of yet plainer prediction.

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.

And they began to be sorrowful,.... And were so, all but Judas, at this saying of Christ's:

and to say unto him, one by one; even till it came to Judas himself,

is it I? that shall betray thee;

and another said, is it I? This clause is wanting in the Vulgate Latin, Syriac, Arabic, Persic, and Ethiopic versions, and in two of Beza's copies; and indeed seems to be redundant, since the disciples are said before to express themselves in this manner, one by one; See Gill on Mat 26:22.

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

18 And as they sat and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me.

Ver. 18. {See Trapp on "Mat 26:21"}

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.

Verily I say unto you, One of you shall betray me, even he that eateth with me (o esyiwn met emou). Much had doubtless happened before our Lord said this; but St. Mark only records the important circumstances. These words of our Lord were uttered with great solemnity. The presence of the traitor was a burden upon his spirit, and cast a gloom over this usually joyous festival. A question here arises whether Judas remained to partake of the Holy Communion when our Lord instituted it. The greater number of the Fathers, and amongst them Origen, St. Cyril, St. Chrysostom, St. Augustine, and Bede, consider that he was present; and Dionysius says that our Lord"s words to him, "That thou doest, do quickly," were intended to separate him from the rest of the twelve as one who had partaken unworthily; and that then it was that Satan entered into him, and impelled him onwards to this terrible sin.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — 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.

18. ἀνακειμένων. Cf. Mar 2:15, Mar 6:26. The original custom of standing for the Passover had long been abandoned. Instead of commemorating the fear and haste of the flight from Egypt, they enjoyed the security and repose of their abode in the Land of Promise.

Ἀμὴν λέγω ὑμῖν. With all solemnity the amazing disclosure is made. Evidently Judas had escaped suspicion; no one at once thinks of him. Lk. places the disclosure at the end of the section. From this point onwards Lk. treats Mk with very great freedom and evidently has other authority, possibly oral. Sir John Hawkins calculates that Mt. adheres to Mk’s language very nearly twice as closely as Lk. does, and there are eleven cases in which Lk. changes the order of Mk, where Mt. retains it (Studies in the Synoptic Problem, pp. 76 f.). Cf. Joh 13:21.

ὁ ἐσθίων μετʼ ἐμοῦ. Mk alone has this. To Orientals it was an additional horror, for hostile action against a man was absolutely precluded by eating bread with him. Cf. Psa 41:9. The words come last with tragic effect.

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.

18.] The words ὁ ἐσθίων μετʼ ἐμοῦ are peculiar to Mark, and, as we have seen before, bear a relation to John’s account, where our Lord had just before cited ὁ τρώγων κ.τ.λ., ver. 18. They do not designate any particular person, but give pathos to the contrast which follows.

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

18. παραδώσει—will deliver up, to the authorities. The word for betrayal is προδιδόναι. ὁ ἐσθίων μετ῾ ἐμοῦ—he who eateth with me. This is not a specification of the one of the twelve who was to do the deed, but of that which he does in common with the rest. It is this which has led to the reading τῶν ἐσθιόντων, WH. marg. This is shown first, by the act itself, as they all ate with him; and secondly, by the questions which follow, which show that the traitor is still unknown. The designation points out not the traitor, but the treachery of the Act_1

τῶν ἐσθιόντων, (one of you) who eat, instead of ὁ ἐσθίων, (one) who eats, WH. marg. B Egyptt.

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