During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him,
Parallel Translations
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During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him,
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And when supper was ended after that the devyll had put in the hert of Iudas Iscariot Simons sonne to betraye him:
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And when supper was done (and that the deuill had now put in the heart of Iudas Iscariot, Simons sonne, to betray him)
Cross-references (11)
Passages linked to John 13:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- James 1:13-17 Let no man say when he is tempted, “I am tempted by God,” for God can’t be tempted by evil, and he himself tempts no one. But each one is tempted when he is drawn away by his own lust and enticed. Then the lust, when it has conceived, bears sin. The sin, when it is full grown, produces death. Don’t be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow.
- Acts 5:3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and to keep back part of the price of the land?
- Luke 22:3 Satan entered into Judas, who was also called Iscariot, who was counted with the twelve.
- Luke 22:31 The Lord said, “Simon, Simon, behold, Satan asked to have all of you, that he might sift you as wheat,
- John 6:70-71 Jesus answered them, “Didn’t I choose you, the twelve, and one of you is a devil?” Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.
- John 13:26-27 Jesus therefore answered, “It is he to whom I will give this piece of bread when I have dipped it.” So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. After the piece of bread, then Satan entered into him. Then Jesus said to him, “What you do, do quickly.”
- 2 Corinthians 8:16 But thanks be to God, who puts the same earnest care for you into the heart of Titus.
- Ephesians 2:3 We also all once lived among them in the lusts of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
- Revelation 17:17 For God has put in their hearts to do what he has in mind, to be of one mind, and to give their kingdom to the beast, until the words of God should be accomplished.
- Ezra 7:27 Blessed be Yahweh, the God of our fathers, who has put such a thing as this in the king’s heart, to beautify Yahweh’s house which is in Jerusalem;
- Nehemiah 2:12 I arose in the night, I and a few men with me. I didn’t tell anyone what my God put into my heart to do for Jerusalem. There wasn’t any animal with me, except the animal that I rode on.
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John Calvin 1540 · Public Domain 2. After supper. We shall afterwards take into consideration,…
2. After supper. We shall afterwards take into consideration, at the proper place, the whole of Christ’s design in washing the feet of his disciples, and the advantage to be derived from this narrative. Let us now attend to the connection of the words. The Evangelist says that this was done, while Judas already resolved to betray Christ, not only to show the wonderful patience of Christ, who could endure to wash the feet of such a wicked and detestable traitor; but also that he purposely selected the time when he was near death, for performing what may be regarded as the last act of his life.
The devil having already put it into the heart of Judas. When the Evangelist says that Judas had been impelled by the devil to form the design of betraying Christ, this tends to show the enormity of the crime; for it was dreadful and most atrocious wickedness, in which the efficacy of Satan was openly displayed. There is no wickedness, indeed, that is perpetrated by men, to which Satan does not excite them, but the more hideous and execrable any crime is, the more ought we to view in it the rage of the devil, who drives about, in all possible directions, men who have been forsaken by God. But though the lust of men is kindled into a fiercer flame by Satan’s fan, still it does not cease to be a furnace; it contains the flame kindled within itself, it receives with avidity the agitation of the fan, so that no excuse is left for wicked men.
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.
John Trapp 1656 · Public Domain 2 And supper being ended, the devil having now…
2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s son, to betray him;
Ver. 2. The devil having now put] He is likely at one end of every temptation to sin; as the hand of Joab was in the tale of the woman of Tekoah. He rubs the firebrand of evil concupiscence, and makes it send out sparkles.
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Matthew Poole 1685 · Public Domain And supper being ended; possibly it were better translated,…
And supper being ended; possibly it were better translated, while they were at supper, or in supper time, Greek, δειπνου γενομενου, but the great question is, What supper is here intended? Our most learned Lightfoot is very confident this was not the paschal supper. The most interpreters, ancient and modern, seem to be of another mind. Or it may be rather a common supper, which they ate before the passover: for whereas some think this supper was that in the house of Simon the leper, mentioned Mat 26:6, it seemeth no way probable, no circumstance inclining us to believe any such thing; and the evangelist having told us that it was after that supper that Christ rode into Jerusalem and again went from thence, and hid himself, Joh 12:36, and then reporting this as a thing subsequent to it in this chapter; it seemeth very clear to me, that it could not be the supper in the house of Simon the leper. Concerning the influence of the devil upon Judas, to put it into his heart to betray his Master, see Luk 22:3,4.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And supper being ended,.... Or rather "supper being", or…
And supper being ended,.... Or rather "supper being", or it "being supper time", for it was not ended; not the paschal supper, nor the Lord's supper, but the supper in Simon's house at Bethany, two days before the passover. There is no mention made in this whole chapter of the passover supper, or of any of its rites: the washing of the disciples' feet was a peculiar action of our Lord's, and had no manner of regard to any usage among the Jews at such a time; nor was it ever usual with them, at the passover, to wash the feet of those that ate of it; there is not the least trace of any such custom in any of their writings: besides, it is said in so many words, in Joh 13:1, that this was "before the feast of the passover"; and by comparing it with Mat 26:2, it appears to be two days before it; and so much time seems necessary to be allowed, for Judas to do what he did after this supper, in which he was first instigated to it: and that the feast of the passover was yet to come, when this supper was ended, and Judas had taken the sop, and was bid to do quickly what he did, is manifest from the sense the disciples put upon those words of Christ, who thought he ordered him to get the necessaries for the feast, Joh 13:29, which can be understood of no other than the feast of the passover, which was at hand, and for which many things were to be got ready; to which may be added, that Satan's entering into Judas, and putting it into his heart to betray his master, and his covenanting with the high priests to do it for such a sum, were before the passover supper, as is clear from Luk 22:1. Nor is it reasonable to suppose that Judas could meet that night, after the supper, with the chief priests, captains, and all the council, the great sanhedrim, who could not be together; since by the law of the passover, every head of a family was to be with his respective family: and if this could be supposed, yet there seems to be some time between this agreement, and the execution of it, in which he sought for a proper opportunity, Mat 26:16. Nor can it be thought there was time enough to do all he did, as to covenant with the chief priests, form his scheme for apprehending Christ, and get such a number of men together for that purpose, between the supper, and the time of night in which Christ was betrayed. Besides, certain it is, that Christ and his disciples arose from the place where he ate his supper, and went from thence elsewhere, Joh 14:31, which cannot be understood very well of any other departure than his going from Bethany to Jerusalem, and not of his going from Jerusalem to the garden, which is afterwards spoken of as a distinct thing, Joh 18:1. And to say no more, there is not in this chapter the least hint of the institution of the Lord's supper, which all the other evangelists make mention of, when they relate the last passover of our Lord. The reader may be more fully satisfied of the truth of this by consulting Dr. Lightfoot on Mat 26:6.
The devil having now put it into the heart of Judas Iscariot, Simon's son, to betray him; the person Satan influenced and acted upon, for his purpose, was Judas iscariot, Simon's son: whether this was Simon the Pharisee, or Simon the leper, in whose house Christ and his disciples were, or who he was, is not certain: was there any reason to think it might be Simon the tanner that was the father of Judas, or that either he or his father were tanners, I would venture to add one conjecture more to what has been made on Mat 10:4, concerning Judas's surname, Iscariot, as that it may come from "Iscortia", which signifies a tanner's coat: for so it is said in the (q) Talmud,
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"what is "Iscortia?" says Rabba bar Chanah, it is , "a tanner's coat":''
a sort of a leathern garment, as the gloss says, which tanners put over their clothes. However, this man was an apostle of Christ's whom Satan tempted to betray him; so that we see that the highest office, and greatest gifts, cannot secure men from the temptations of Satan: the manner in which he tempted him was, he "put", or "cast it into his heart"; it was a dart, and a fiery one, he threw into him, into his very heart; which shows the access Satan has into, and the influence he has upon the minds of men: his end in this temptation was to work upon him "to betray" Christ, his Lord and master, who had chosen him to be an apostle of his, and had invested him with this high office, into the hands of his enemies, in order to be put to death. This was an affair determined by God, known by Christ, and which he foretold to his disciples; yet all this did not in the least excuse the malice of Satan, and the wickedness of Judas: it was an action devilish indeed, and which, one would think, could never have entered into his heart, had not the devil put it there; and this was at supper time, whilst they were at table together, that this thought was darted into his mind; which is mentioned to show, that no place and company can preserve persons from the evil suggestions of the devil, and to aggravate the sin of Judas, who when, and while he was eating bread with Christ, first thought of, and determined to lift up his heel against him: moreover, it was when the ointment was poured on the head of Christ, and whilst Judas was fretting at it, that Satan took the opportunity of his choler and wrath, to stir him up to so vile an action. This account is prefaced to Christ's washing the feet of his disciples, to show the great composure of mind Christ was in, though he knew what was doing; and his wonderful condescension in washing the feet of so vile a creature, into whose heart Satan had already put it to betray him; and also his care of, and love to the rest of the disciples, when Satan had got possession of one of them.
(q) T. Bab. Nedarim, fol. 55. 2. Vid. Maimon. & Bartenora in Misn. Celim. c. 16. sect. 4. & Oholot, c. 8. sect. 1.
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John Wesley 1765 · Public Domain Having now - Probably now first.
Having now - Probably now first.
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Adam Clarke 1810 · Public Domain Verse 2. And supper being ended] Rather, δειπνου γενομενου,…
Verse 2. And supper being ended] Rather, δειπνου γενομενου, while supper was preparing. To support this new translation of the words, it may be remarked that, from Joh 13:26; Joh 13:30, it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet (Joh 13:5) was usually practised by the Jews before they entered upon their meals, as may be gathered from Lu 7:44, and from the reason of the custom. I think that John wrote, not γενομενου, but γινομενου, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper I suppose to be meant, not only the eating of it, but the preparing and dressing of it, and doing all things necessary previously to the eating of it. The devil had, before this time of the supper, put it into Judas's heart to betray his Master. See Mt 26:14, c. Mr 14:10-11; and Lu 22:3, &c. See also Bishop Pearce, from whose judicious commentary the preceding notes are principally taken.
Calmet observes that John, designing only to supply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the institution of the holy sacrament, which Matthew, Mt 26:26, &c., Mark, Mr 14:22, &c., and Luke, Lu 22:19, &c., describe so particularly. No other reason can be assigned for this than that he found it completely done by the others, and that he only designed to supply their defects.
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The devil having now put it into the heart] Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Mt 26:14. Calmet.
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Joseph Benson 1811 · Public Domain Joh 13:2. And supper being ended — Or, as…
Joh 13:2. And supper being ended — Or, as δειπνου γενομενου should rather be translated, supper, or supper-time, being come, or, while they were at supper, as Dr. Campbell renders it. Thus, Joh 21:4, πρωιας γενομενης, when morning was come. Act 12:18; Act 16:35, ημερας γενομενης, when day was come; and Act 21:40, σιγης λενομενης, when silence was made: in all which places, and in many more, which might easily be collected from the Greek writers, it would be absurd to translate the word, ended. “When γενομενης,” says Dr. Campbell, “is joined with πρωιας, οψιας, ημερας, or with any term denoting a precise portion of time, it invariably signifies that the period denoted by the noun is begun, not ended.” Of this he produces several incontrovertible examples. “That this was the passover-supper, may be proved by four arguments: 1st, In John’s history of this supper we are told, when Jesus had washed the disciples’ feet he sat down again at table, and explained the meaning of the action, Joh 13:12; and then declared that one of them should betray him, Joh 13:18-21. This occasioned the beloved disciple first, and after him the other disciples, to inquire which of them should do the horrid deed, Joh 13:23. But, by the consent of all the evangelists, that declaration and inquiry were first made while they were eating the last passover. 2d, At this supper, mentioned by John, Jesus declared that Peter should deny him, Joh 13:38; and the words of his declaration are not, The cock shall not crow the next, the third, or the fourth day, but, The cock shall not crow till thou hast denied me thrice: therefore the declaration must have been made on the night of the denial; and consequently the supper, at which it was made, must have been the paschal-supper, for all the evangelists agree that Peter denied his Master the night in which that supper was celebrated. 3d, The connection in which John’s supper stands with the subsequent facts mentioned by him shows plainly that it was the paschal-supper. For the discourse, (John 14,) being intended to give the disciples consolation, was delivered by Christ immediately after he had foretold Peter’s denial, and the cowardice of the rest. Having ended that discourse, Jesus went out of the house, (Joh 14:31,) and delivered the allegorical sermon, (John 15.,) which, from the subject of it, seems to have been preached in a place where there were many vines growing, probably on the mount of Olives, whither, as the other evangelists inform us, he retired after the paschal-supper. Immediately after the allegorical sermon, he spake that which is contained in the 16th and 17th chapters, and then went with his disciples over the brook Cedron, into the garden of Gethsemane, where he was apprehended. From this series of facts it appears, that the supper was the paschal-supper, because, between it and Jesus’s crucifixion, there is not the least chasm in John’s history, where the passover can be brought in. 4th, We are told, (chap. Joh 13:27-30,) that after Jesus had ordered Judas to do quickly what he was about to do, he went out; upon which Jesus mentioned the near prospect he had of being glorified, to intimate that he knew Judas was gone out to betray him. From this time forth there is nothing said of Judas by John till he appeared with the armed band. Nevertheless, by the accounts of the other evangelists, Judas was present at the institution of the sacrament of the supper, after the passover. Wherefore the passover being celebrated before Judas went out, the supper mentioned by John must have been that solemnity.” — Macknight. The devil having now put it into the heart of Judas to betray him — By this version the English reader would be led to apprehend, that it was at this paschal-supper that the devil first tempted Judas to betray Christ: but the original expression may be properly rendered, the devil having already put it into the heart of Judas, &c., for the participle βεβληκοτος is of the perfect tense, and denotes an action done at some time past, and the particle ηδη, rendered now, often signifies already, or before: so that what Christ says here concerning Judas, may refer to what had passed between him and the chief priests, after the reproof given him in the supper at Bethany. And therefore when John says afterward, (Joh 13:27,) that after the sop was given him, Satan entered into Judas, the meaning must be, that he was then again incited by the devil to execute the treachery which he had before resolved upon, by a like instigation of the same evil spirit.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Supper being ended - This translation expresses too much.…
Supper being ended - This translation expresses too much. The original means while they were at supper; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning. The Latin Vulgate renders it like the English.
The devil - The leader or prince of evil spirits.
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Having now put it into the heart - Literally, having cast it into the heart. Compare Eph 6:16; “The fiery darts of the wicked.” See Act 5:3; Luk 22:3. The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice. Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain And when supper was done. By this we must…
And when supper was done. By this we must not understand, that the supper was over; for we afterwards find the Jesus again sat down, and gave bread to the traitor. But these words only mean, that all had partook of refreshment, and might be therefore said to have supped. (St. Augustine, tract. 55. in Joan.) --- He knew that he went out from God, and would return to God; but at the same time, he did not leave God, when he went out from him, nor us, when he returns to him. (St. Augustine, as above.) --- And though he went out from God, and returns to him, yet here he condescends to perform the office, not of the Lord God of the universe, but of a man and a slave; (St. Augustine) and this, says St. John Chrysostom, (hom. lxix. in Joan.) that he might tread all pride under foot: doing every thing himself on this occasion, to teach us with what eagerness we ought to perform the duties of humility.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain supper being ended--rather, "being prepared," "being served," or, "going…
supper being ended--rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from Joh 13:26.
the devil having now--or, "already."
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put into the heart of Judas . . . to betray him--referring to the agreement he had already made with the chief priests (Luk 22:3-6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. Supper being ended—It is plain from 25-28 that…
2. Supper being ended—It is plain from 25-28 that the supper was not ended. The present phrase, as the best scholars now agree, should be rendered the supper having arrived, or being in process. It appears from Luke’s account, that as they took their reclining couches at the table, a strife arose for precedency; and by this is explained the ablution of the apostles’ feet by Jesus now performed; namely, as an acted reproof of their emulation, and a lesson of humility and peace.
The devil… unto the heart of Judas—The Evangelist intimates by this parenthesis, that while Jesus is dispensing his lessons of love, Satan is instigating Judas’ plans of treason.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. supper being ended] There are two readings here,…
2. supper being ended] There are two readings here, but neither of them means ‘being ended,’ moreover the supper is not ended (Joh_13:26). The common reading would mean ‘supper having begun,’ and the better reading, ‘when supper was at hand,’ or, ‘when supper was beginning.’ “It was the custom for slaves to wash the feet of the guests before sitting down to meat; and we are tempted to suppose that the symbolical act, which our Evangelist relates here, took the place of this custom.” S. p. 214.
the devil … to betray him] The true reading gives us, The devil having now put it into the heart, that Judas, Simon’s son, Iscariot, should betray Him. Whose heart? Only two answers are possible grammatically; (1) the heart of Judas, (2) the devil’s own heart. The latter is incredible, if only for the reason that S. John himself has shewn that the devil had long been at work with Judas. The meaning is that of the received reading, but more awkwardly expressed. ‘To betray’ is literally S. John’s favourite form ‘in order that he should betray.’ The traitor’s name is given in full for greater solemnity, and in the true text comes last for emphasis. Note the position of Iscariot, confirming the view (see on Joh_6:71) that the word is a local epithet rather than a proper name.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) And supper being ended.—The reading here is uncertain,…
(2) And supper being ended.—The reading here is uncertain, but neither reading justifies our translation. It should probably be, “And it now becoming supper time.” As a matter of fact, the supper was not ended (Joh_13:12; Joh_13:26); but they had already reclined, and were, as we say, ready for supper.
The devil having now put into the heart of Judas Iscariot.—The better reading is, The devil having now put it into the heart, that Judas Iscariot, Simon’s son, should betray Him. But the sense must be that of our version, “The heart of Judas” (the devil having suggested). The alternative interpretation, “the heart of the devil” (the devil having conceived) is opposed to all scriptural analogy. For the fact, comp. Notes on Mat_26:14, and Luk_22:3.
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For “Judas Iscariot,” comp. Notes on Mat_10:4; Mat_26:14. The name is given here in the sad fulness of this mournful record. The fact is recorded hero to explain the references to Judas which follow in our Lord’s words (Joh_13:10; Joh_13:18; Joh_13:21; Joh_13:26-27; Joh_13:30).
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The Pulpit Commentary 1880 · Public Domain A supper having commenced; or, being then in progress…
A supper having commenced; or, being then in progress without doubt the meal in which our Lord terminated the Old Testament dispensation and introduced the New, and which John discriminates, therefore, from the Passover proper referred to in ver. 1. The evangelist now reverts to the diabolic design which had been injected into the heart of Judas. The devil having already cast into the heart (of Judas) that he Meyer"s suggestion that the devil put this design into his own heart, does not lighten the construction, and encumbers the passage with ideas which are foreign to the Bible (even) Judas, (the son) of Simon, the Iscariot, should betray him. The idea came from the devil, but the purpose of the devil was not irrevocable. The evangelist looked through his tears of love to the traitor"s face as he sat at meat, and felt how the very excess and uttermost and hyperbole of love was reached and scaled by the contact between the treachery of the one and the Divine humiliation of the other. The contrast between these two mental states is one of the most striking antitheses in the Gospel. But how should John know that Judas had already plotted the betrayal of his Master? Hengstenberg makes the wise suggestion that the fourth evangelist was acquainted with the synoptic tradition of the priority of Judas"s bargain with the chief priests. (Mat_26:14-16 Mar_14:10, 11 Luk_22:3-6)
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B. W. Johnson 1891 · Public Domain 2. Supper being ended. The Revision says, “During the…
2. Supper being ended. The Revision says, “During the Supper.” It is likely that Christ arose near the beginning of the feast, washed the feet, and then sat down again to the feast. See verse 12. The devil having already put into the heart of Judas Iscariot, etc. The devil planted the seed, but the soil of his heart was ready. The devil has no power except where there is preparation for him. The covetous disposition of Judas had prepared the way.
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.
C. I. Scofield 1917 · Public Domain devil diabolos. (See Scofield "Rev 20:10").
devil diabolos. (See Scofield "Rev 20:10").
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Tyndale Open Study Notes 2022 · CC BY-SA 4.0 13:2 Judas . . . Iscariot, who had refused…
13:2 Judas . . . Iscariot, who had refused to believe, was engulfed by darkness and had become Satan’s pawn (cp. study note on 12:39-40).
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