When Jesus had said this, he was troubled in spirit, and testified, “Most certainly I tell you that one of you will betray me.”
The disciples looked at one another, perplexed about whom he spoke. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus’ breast. Simon Peter therefore beckoned to him, and said to him, “Tell us who it is of whom he speaks.”
He, leaning back, as he was, on Jesus’ breast, asked him, “Lord, who is it?”
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.”
Now nobody at the table knew why he said this to him. For some thought, because Judas had the money box, that Jesus said to him, “Buy what things we need for the feast,” or that he should give something to the poor. Therefore having received that morsel, he went out immediately. It was night.
John Calvin 1540 · Public Domain On vv21, 22, 23, 26, 27, 28, 29 21. When Jesus had said these words. The more…
21. When Jesus had said these words. The more sacred the apostolic office is, and the higher its dignity, the more base and detestable was the treachery of Judas. A crime so monstrous and detestable struck Christ himself with horror, when he saw how the incredible wickedness of one man had polluted that sacred order in which the majesty of God ought to have shone with brightness. To the same purpose is what the Evangelist adds, that he testified. His meaning is, the action was so monstrous that the bare mention of it could not be immediately believed.
He was troubled in spirit. The Evangelist says that Christ was troubled in spirit, in order to inform us that he did not merely, in countenance and language, assume the appearance of a man who was troubled, but that he was deeply moved in his mind. Spirit here denotes the understanding, or, the soul; for I do not assent to the opinion of some who explain it, as if Christ had been driven by a violent impulse of the Holy Spirit to break out into these words. I readily acknowledge. that all the affections of Christ were guided by the Holy Spirit; but the meaning of the Evangelist is different, namely, that this suffering of Christ was inward, and was not feigned; and it is of great importance for us to know this, because his zeal is held out for our imitation, that we may be moved with deep horror by those monsters which overturn the sacred order of God and of his Church.
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.
Geneva Bible translators 1599 · Public Domain On vv21, 23 He affirmed it openly, and sealed it.
He affirmed it openly, and sealed it.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv21–30 21 When Jesus had thus said, he was troubled…
21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
Ver. 21. He was troubled in spirit] The Stoics then were out, in holding that passions befall not a wise man; and Jesuited Gonzaga was not so much to be magnified, who would not permit any man to love him; {a} and when his father died, all the grief he took was no more than this; Now, said he, there is nothing hindereth me to say, "Our Father, which art in heaven." Christ was thoroughly troubled here, that any one so highly advanced by him (as in the former verse, "he that receiveth whomsoever I send, receiveth me," &c.) should be so ill-minded towards him as to betray him. Ideo deteriores sumus, quia meliores esse debemus, saith Salvian. We are therefore the worse, because we should be better. It was no small aggravation to Solomon’s sin that he forsook that God that had appeared unto him twice, 1Ki 11:9. Our offences are increased by our obligations.
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{a} Caeterum στωιχοτερος videtur vester Gonzaga, &c. Dr Prideaux contra Eudemon.
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.
Matthew Poole 1685 · Public Domain On vv21, 22, 23, 24, 25, 26, 27, 28, 30 How, and in what sense, trouble of spirit could…
How, and in what sense, trouble of spirit could agree to Christ, was noted before, Joh 12:27; see the notes on that text. This seemeth to have been rather a trouble of grief, that one of his apostles, one whom he had chosen, should commit so great a villany, than arising from fear of death; for his next words are a further discovery of the person that should betray him: he had said before, that he should be betrayed, and that it should be by one that used to eat bread with him; but now he cometh closer, and tells them that it should be by one of them, that is, one of the twelve; this was a closer discovery than he had as yet made.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv21, 23 Oh what an astonishing word was this, One shall…
Oh what an astonishing word was this, One shall betray me! one of my disciples shall betray me! yea, One of you, my disciples and apostles, shall do it! well might they look one upon another with sorrow and amazement, to hear that their master should die, that he should die by treason, and that the traitor should be on of themselves; yet do they not censure one another, but suspect themselves, saying, Master, is it I? not Master, is it Judas?
Learn hence, 1. That it is possible for secret wickedness to lurk, yea, for the greatest villainy to lodge in the hearts of professors, in whose conversations appeareth nothing that may give a just suspicion to others.
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Learn, 2. That it is both the duty and property of the disciples of Christ to have so much candour and brotherly love, as not rashly to censure, and judge one another, but to hope the best of others, and to fear the worst of themselves.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv21–30 When Jesus had thus said,.... Having spoken of the…
When Jesus had thus said,.... Having spoken of the mission of his disciples by him, of their reception among men, and the notice that would be taken of it by him:
he was troubled in spirit; in his soul, which shows him to be truly and really man, and to have an human soul, which some have denied; and that to be of like passions with ours, only without sin: he was troubled, not at what he had said, but at what he was about to say concerning the betrayer; and that not so much on his own account, because of the danger, the sorrows, and sufferings he should be exposed to, as on account of the horrible blackness of the crime, and the vengeance that would fall upon the criminal; and being thus inwardly distressed at this affair,
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he testified and said: he spake out openly and plainly, what he had before secretly intimated, and that with the greatest certainty:
verily, verily, I say unto you; it is truth, it may be believed, however unexpected and strange it may seem to be:
that one of you shall betray me; to the chief priests and elders, in order to be put to death.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv21, 23, 24, 25, 26, 27, 28, 30 One of you - The speaking thus indefinitely at…
One of you - The speaking thus indefinitely at first was profitable to them all.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv21, 22, 23, 25, 26, 27, 29, 30 Verse 21. Was troubled in spirit.] See Clarke on…
Verse 21. Was troubled in spirit.] See Clarke on Joh 11:33.
And testified] Spoke with great earnestness.
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Shall betray me.] παραδωσει με, Will deliver me up. Judas had already betrayed our blessed Lord, and he was now on the point of delivering him up into the hands of the chief priests. By all these warnings, did not our Lord intend that Judas should be benefited?-that he should repent of his iniquity, and turn and find mercy?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv21, 23, 27 Joh 13:21-22. When Jesus had thus said, he was…
Joh 13:21-22. When Jesus had thus said, he was troubled in spirit — To think of so ungrateful and impious a design in one so near him, and so much obliged to him; and testified — As they sat together, and were eating the paschal-supper, Mar 14:18; Verily, one of you shall betray me — Verily, how incredible soever what I now say may appear to you, one of you, who is eating with me in this friendly and intimate manner; even one of you, my apostles and constant followers, shall, or will betray me, to those that thirst for my blood. None, indeed, could be said to betray him but those in whom he reposed confidence, and were the witnesses of his retirement. This did not lay Judas under any fatal necessity of committing the sin here spoken of; for though the event followed according to the prediction, yet it was not caused by the prediction, but would have equally happened if no such prediction had been uttered. Our Lord’s speaking thus indefinitely at first, and only saying, one of you, was profitable to them all, as leading them all seriously to examine themselves. Then the disciples looked one on another — For some time, in silence, and with great astonishment; doubting of whom he spake — And studious to observe in whose countenance they might read any peculiar confusion, which might look like an indication of guilt.
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 On vv21, 22, 23, 25, 26, 27, 28, 30 Troubled in spirit - See Joh 12:27. The reason…
Troubled in spirit - See Joh 12:27. The reason of his trouble here was that Judas, a professed friend, was about to betray him. He doubtless foresaw the deep and dreadful sorrows of his approaching death, and was also deeply affected with the ingratitude and wickedness of a professed friend. Jesus was man as well as God, and he felt like other men. His human nature shrank from suffering, and his tender sensibilities were affected not less deeply than would be those of other men by baseness and treason.
Testified - He bore witness to the truth; openly declared what he had before intimated - that one of them would betray him.
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 On vv23, 25, 27 One of his disciples. St. John himself was lying…
One of his disciples. St. John himself was lying at table in (or towards) the bosom of Jesus.[1] These words seem to express the manner that the Jews were place at table. They had couches about a table, to lean or lie upon; and three for example upon each couch. The master, or head of the company, was placed in the midst; so that we may suppose, that Christ was placed on one of these couches in the midst, St. Peter on one side of him, and St. John on the other; and that St. John, in that resting and leaning posture, had his head all the time turned, and inclined towards Christ’s bosom: yet it can scarce be imagined, that his head laid continually upon our Saviour’s breast or bosom; for this posture would have been very uneasy to Jesus, or to any one. St. John then leaned all supper time towards Jesus’s bosom or breast, but not upon it. (Witham) --- Whilst all were fearing for themselves, and Peter, the very head of the apostles, was trembling, St. John rests; reposing on the bosom of Jesus. (St. John Chrysostom, hom. lxxi. in Joan.)
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[BIBLIOGRAPHY]
Erat recumbens in sinu Jesu, ver. 23. And cum recubuisset super pectus Jesu, ver. 25. In the Greek, ver. 23, Greek: anakeimenos epi to kolpo tou Iesou; and ver. 25, Greek: epipeson epi to stethos tou Iesou. The word Greek: anakeimenos from Greek: anakeisthai, seems to express no more than the manner in those days of leaning, or lying at table: as in the Latin, accumbere, or discumbere; but Greek: epipeson, from Greek: epipiptein epi to stethos, signifies a bowing or falling down on Christ’s breast, as it were in a fit of trouble or grief. See the author of the Analysis, diss. xxxvi. St. John Chrysostom, (hom. xllii. p. 423, tom. 8, Nov. Ed. Ben.) seems to make a difference betwixt these two expressions, when he says: Joannes ... in sinu Jesu recubat, nec recubat solum, sed in pectus incidit: neque hoc solum quæsitu dignum est, &c. Greek: o Ioannes anakeitai eis ton kolpon tou Iesou, kai ouk anakeitai monon, alla kai to stethei epipiptei, kai ou touto monon axion zeteseos, &c.
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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 On vv21, 22, 23, 25, 26, 27, 28, 30 THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Joh 13:21-30)
When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me--The announcement of Joh 13:18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!
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 On vv21, 23, 26, 27, 28, 30 § 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL…
§ 124.—JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, Joh_13:21-35.
Mat_26:21-28; Mar_14:18-21; Luk_22:21-23. According to Newcome’s Harmony, the following order shows the successive stages of Jesus’s exposure of Judas; after which the traitor departed.
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Harmony.
1. Jesus indicates that it shall be one of them Mat_26:21Mar_14:18Luk_22:21Joh_13:212. Answering their inquiries, he indicates that it is one near them, dipping into the same dishMat_26:22-24Mar_14:19-21Luk_22:22-24Joh_13:223. To John, in a low voice, he declares that the betrayer is the one to whom he shall give the sop, and gives it to Judas Joh_13:23-274. Satan possesses Judas, and Jesus bids him do quickly. None but John yet knows the exact one Joh_13:28-295. Judas at last asks, Is it I? and Jesus, before them all, declares that it is Mat_26:2521. Jesus… troubled in spirit—Again does the image of the dark treason of Judas arise before the mind of the Saviour; and again the agitations which lately had so frequently shaken his human spirit now return. Joh_12:27; Joh_11:33.
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 On vv21–30 21–30. The self-excommunication of the traitor
21–30. The self-excommunication of the traitor
21. he was troubled in spirit] Once more the reality of Christ’s human nature is brought before us (comp. Joh_11:33; Joh_11:35; Joh_11:38, Joh_12:27); but quite incidentally and without special point. It is the artless story of one who tells what he saw because he saw it and remembers it. The life-like details which follow are almost irresistible evidences of truthfulness.
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 On vv21–30 (21) He was troubled in spirit.—Comp. Note on Joh_11:33.…
(21) He was troubled in spirit.—Comp. Note on Joh_11:33. He has spoken of the future of those who are true to their commission as Apostles. He now turns in deep emotion to him of whom those words cannot be spoken. The “Verily, verily,” and the three verbs, “was troubled,” “bare witness,” “spake,” perhaps imply that there was a pause in which His feeling checked His words, but that the witness to the truth demanded that they should be spoken, painful as they were. For the words themselves, comp. Note on Mat_26:21.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv21, 24, 25, 26, 27, 28, 30 Vers. 21-30 correspond with the scene which Matthew describes…
Vers. 21-30 correspond with the scene which Matthew describes Mat_26:21, etc. as occurring during the Paschal meal, and preceding the departure of Judas before the Supper was instituted they did eat." The o esyiwn met emou in Mar_14:18 corresponds and finds its explanation in the scene described by John, as also his quotation from Ps 41. It does not follow, because the synoptics omit the "feet-washing," that they were ignorant of it; John"s purpose was to record that which they had omitted. On the other hand, John does give some very significant indications of the same general current of inner life in the mind of Jesus and of the twelve. Matthew (Mat_26:14-16) shows that at this very moment Judas had so far given way to his avarice, impatience, disappointment, and innate pride and selfishness, as to be simply seeking his opportunity to betray his Master in the absence of the multitude. He had his price; he was meditating treachery. Granting the mixture of motive which may have agitated him, we condemn the pleading of numerous modern writers, who almost extenuate his malice and represent him as victim of the violent vulgar passion of the multitude for a triumphant secular Messiah. Every touch or stroke in the evangelic narrative shows how utterly Impervious to goodness the traitor really was; and John gives us a further hint, in addition to that supplied by the synoptists, as to the very commencement of the agony, the details of which they prolong into the night. Jesus was troubled in the spirit. (cf. notes on Joh_11:33) This is one of the strongest expressions used of the sorrows of Christ; the tarach even was deeper down in his nature than what is expressed by adhmonein, lupeisyai , of Matthew. The distress penetrated from "body" to "soul," and then to inmost "spirit." The Lord was terribly perturbed, not merely with approaching agony aggravated by treachery and desertion, but by the contrast between his love and the issue, between an apostle and his doom. And he testified, and said, Verily, verily, I say unto you. A close specification of coming events takes the place of the more vague utterances of vers. 17-19. One of you shall betray me. The synoptic account introduces the vivid scene of humble and heart-.rending inquiry, "Lord, is it I?" to which the reply was made, "The one that dippeth his hand in the dish with me shall betray me," followed by a still more awful warning, and imprecation calling the self-consciously guilty man to hesitate, to pause for his own sake. (Mat_26:24) And, further, we learn that Judas received the answer, unheard by his fellow-disciples that it was he who was in this imminent danger. This scene, however, was so impressive to the majority that the synoptic tradition failed to record a briefer side-scene, of which John was the principal witness, and which he here describes. The disciples (therefore) were gazing on one another, being in perplexity concerning whom he spake. They were looking on in mute or whispering amazement and tribulation upon one another, being in sore bewilderment (aporoumenoi), but as yet they did not suspect Judas. There was lying, says our text, reclining at the table, in the bosom (en tw kolpw ) epi to sthyov , "against the breastone of his disciples whom Jesus loved. Observe, this sacred designation occurs in Joh_19:26 Joh_20:2 Joh_21:7, Joh_21:20. In Joh_20:2 it is "the other disciple whom Jesus efilei , amabat , implying that the love of Jesus was not confined to John, but embraced Peter also; whereas here we have on hgapa , the higher love of respect and affection, diligebat. We can have no doubt, from the enumeration of the group in Joh_21:2, etc., that it is one of Zebedee"s sons. Now one of these, James, as we learn from the narrative of Ac 12, soon passed away. The author of the Fourth Gospel does undoubtedly mean to refer to John, and to represent the disciple in hgapa o Ihsouv as no other than himself. The attitude so carefully described had been adopted by the Jews at table. It shows that John was seated, or was reclining, next to Jesus on his right, and therefore could, more easily than his next companion on the left, have sought and received an answer from the Lord. Whether this was Peter or Judas does not appear certain. Edersheim has represented Peter"s place as on the opposite side of the horseshoe table. Words from that distance could have been overheard by all. At the celebration of the Passover, the guests were accustomed originally to stand; but after the Captivity the custom fell into desuetude.
Vers. 21-30. The dismissal of Judas.
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The departure of the traitor was necessary to the full disclosure of all that our Lord had in store for his beloved disciples.
I MARK THE EMOTION OF OUR LORD. "He was troubled in spirit.
1. Not on account of wounded love.
2. Nor from horror at the conduct of Judas.
3. Nor from pity for his approaching doom.
4. But, as the word (pneuma) signifies, from the shock that was caused by the thought of the fearful crime about to be committed at the instigation of Satan.
II MARK OUR LORD"S OPEN IDENTIFICATION OF THE TRAITOR. "Verily, verily, I say unto you, that one of you shall betray me." The statement proved the omniscience of Jesus. Judas had as yet done nothing to excite suspicion of his treachery.
1. Mark the astonishment and perplexity of the disciples. "Then the disciples looked one on another, doubting of whom he spake.
(1) They doubted their own hearts rather than the ominous sentence of their Master. There is a remarkable humility manifested in their attitude, as each asks, "Lord, is it I?
(2) They never suspected the guilt of Judas. None of them said, "Lord, is it Judas?" The fact proves the skilled hypocrisy of the traitor.
2. The anxiety of Peter to discover the traitor.
(1) He takes the initiative, with his usual promptitude, suggesting that John should ask the Lord "who it was of whom he spake.
(2) Jesus does not name the traitor, but silently identifies him by giving him the sop.
(a) This act was one more appeal to the conscience of Judas.
(b) Judas received the sop, as if to mark his fellowship with Jesus; but it only gave additional point to the ancient prophecy, "Mine own familiar friend, who did eat of my bread, hath lifted up his heel against me.
(c) Judas was thus made known to John only.
3. The traitor opening his heart to Satan. "And after the sop Satan entered into him.
(1) What a mysterious power Satan exercises over the hearts of sinners! Peter says to Ananias," Why hath Satan filled thy heart that thou shouldest lie to the Holy Ghost?
(2) It is for the sinner himself to determine whether Satan shall have entry or not. Therefore men ought to "resist the devil" at his first solicitation.
4. Our Lord dismisses Judas from his presence. "That thou doest, do quickly.
(1) The resolution had been already formed, and Judas does not deprecate the issue for himself.
(2) Jesus needed the little space that remained of his last night for the instruction of his disciples in farewell duties.
5. The perplexity of the disciples at our Lord"s command to Judas.
(1) None but John, and probably Peter, knew that the traitor had been identified, therefore the words of Jesus were of doubtful meaning.
(2) The disciples imagined that Judas held his old footing as treasurer, and had received an injunction to provide either for the poor or for the observance of the Passover. It is remarkable that Judas should have so successfully concealed his real character and designs from his fellow-disciples.
6. The departure of Judas. "He then having received the sop went immediately out: and it was night.
(1) Judas bids an eternal farewell to Jesus on the old footing of discipleship. They never meet again till the hour of our Lord"s arrest.
(2) The night into which Judas stepped forth was but a faint figure of the deeper night of a soul into which Satan had entered.
A disciple and yet a traitor.
In how many passages of the gospel narrative is there a revelation of the truly human heart of our Lord Jesus! Again and again he was grieved, troubled, indignant; for he was a partaker of our nature and of our sinless feelings. It is observable that most instances of our Lord"s deep feeling were occasions upon which others had, by their conduct, displeased or disappointed him. Tie was bitterly distressed by the unbelief and unfaithfulness of those whose welfare he sought. No wonder that, amidst the complication of sufferings which closed around him as his Passion approached, the treachery of Judas pained his tender and sensitive heart.
I DISCIPLESHIP MAKES TREACHERY POSSIBLE. It was sad enough for Jesus to know that, among those to whom he ministered, there were many who were incredulous as to his teaching and claims, and hostile to his plans. "He came to his own, and his own received him not." But it was sadder that, in the circle of his chosen and trusted companions, there should be those who, whilst professing allegiance and attachment, were in heart estranged from him, and were ready, when opportunity should offer, to desert and to betray him. And it must be remembered that, although there were enemies without, traitors could only arise from within. An open foe one knows how to treat; one may evade or overcome. But a secret foe, in the court, in the camp, in the household, is far more dangerous. He has, by reason of the confidence with which he is treated, opportunities of injuring a leader, a cause, which no other can use. If all men were either avowed foes or sincere friends of Christ, there would be no danger, for there would be no possibility of treachery. Judas knew the place and the time for finding the Master unprotected; and the open enemies of Jesus made use of the knowledge of his professed friend, who led them to the garden, pointed out the object of their hostility, and betrayed the Son of man with a kiss.
II DISCIPLESHIP MAKES TREACHERY DOUBLY BLAMABLE. For:
1. The disciple knows the Master, and accordingly knows his excellences and his just claim to reverence and fidelity. There were those among our Lord"s enemies who wronged him, not knowing what they did. They had no real perception of his goodness and the Divine beauty of his character. Since they knew nothing against Jesus, they were grievously to blame for the part they took against him. Still they did not sin against clear, full daylight. But Judas was in constant association with his Lord, and knew how perfectly Jesus merited the warmest attachment and devotion. Yet he betrayed him whom he should have honored and defended; and on this account his guilt was greater. It may be said of many who have been trained in the Christian Church, who have enjoyed many opportunities of studying Christ"s character, and who yet have deserted and calumniated their Lord, that their sin is without cloak. They knew how holy and how compassionate was the Savior against whom they spoke and acted, and theirs is the greater sin.
2. The disciple has been graciously treated by the Master, and this fact aggravates the guilt of him who, having been so treated, proves traitor. Judas was admitted to the Savior"s intimacy, was even promoted to an office of trust, was permitted to provide for Jesus" wants, and to administer Jesus" charity; yet he betrayed the Lord who had so exalted him. How many are there who, as disciples, have listened to Christ"s words, eaten at his table, companied with his friends, yet, in the hour of temptation, have fallen, and have betrayed the dear Lord, whose kindness should have been with them as a sacred amulet to preserve them from defection!
PRACTICAL LESSONS.
1. Let the history of Judas remind us of human infirmity and liability to sin.
2. Let the tempted remember that Christ"s knowledge of his people is complete. Whilst he knows the hypocrisy of the false, he knows the danger of the sincere and true friend.
3. Let every disciple hold fast to the Savior, for in his fellowship only is safety. The peril lies in consorting with Christ"s foes, in entering into any complicity with such, in even hearkening to their plans. Better to be in the garden with Christ, than in the council-house with Christ"s foes. T.
The intimate friend of Jesus.
In mentioning himself in this indirect manner, our Lord"s beloved disciple displays his modesty, and at the same time gratifies his attached devotion to his Master. The friendship which existed between Jesus and John has been productive of some obvious and signal advantages to the Church and to mankind at large.
I THIS FRIENDSHIP WAS THE MEANS BY WHICH THERE HAS BEEN PROVIDED FOR US A MEMOIR CF CHRIST DISTINGUISHED BY A REMARKABLE CONGENIALITY BETWEEN THE BIOGRAPHER AND HIS DIVINE SUBJECT. If the first three Gospels contain the popular tradition concerning Jesus, the Fourth Gospel records the impressions received during an association of the closest character, lasting throughout our Lord"s public ministry. It is to this fact that we owe the record of conversations and discourses not preserved by the other evangelists, and more particularly of our Lord"s wonderful revelations, promises, and prayers preceding his betrayal and crucifixion. The difference, which cannot but be noticed by every reader as distinguishing John"s Gospel from the others, must be mainly attributable to John"s peculiar opportunities of knowing Christ, and to that congeniality of spirit which enabled him to limn a portrait of his Friend in outlines so clear, in colors so true.
II TO THIS FRIENDSHIP WE OWE DOCUMENTS PECULIARLY STEEPED IN THE SPIRIT OF CHRIST"S CHARACTER AND EXAMPLE. No one can study John"s three Epistles and the Book of Revelation without recognizing, in the compositions of their author, the influence of the Redeemer"s companionship and teaching. Not only did John (the eagle of the Christian symbolists) soar into the heavenly, the spiritual world, and discern the Deity and the eternal glory of his Master; he also, by association with him in his humanity and his humiliation, so shared his spirit, that we seem, in reading some of John"s words, almost to be reading the words of Jesus himself. Especially is this apparent in the constant inculcation in the First Epistle of the incomparable virtue of Christian love.
III THE FRIENDSHIP BETWEEN THE MASTER AND HIS DISCIPLE AFFORDS US AN INSIGHT INTO THE VERY HEART OF CHRIST. Our Lord"s perfect humanity is here brought very strikingly before us. There are several intimations of Christ"s capacity for human love. He loved the young ruler who appealed to him for spiritual direction; he loved the family at Bethany; and he loved the disciple who was wont to recline upon his breast at their social meals. John"s was not only the place of distinction and honor; it was the place of affection. We delight to remark our Lord"s perfect participation in our human nature, with its sympathies, its tenderness, its personal affections. Jesus appreciated the noble, ardent, affectionate nature of the son of Zebedee; and he appreciated still more the growth and completeness of his own Divine image in the character of John. All this makes our Savior more real and more dear to his admiring people.
IV THE FRIENDSHIP BETWEEN OUR LORD AND HIS BELOVED DISCIPLE IS AN ENCOURAGEMENT TO SEEK A CLOSE AND AFFECTIONATE INTIMACY WITH THE REDEEMER. There is nothing on Christ"s side to preclude the possibility at present of such a friendship as that recorded to have existed during his earthly ministry. The conditions of hallowed fellowship with Jesus are such as all Christians should aspire to fulfill. "Ye are my friends," said our Lord, "if ye do whatsoever things I command you." There is no caprice, no favoritism, in our Lord"s intimacies. The reverent, the lowly, the obedient, are encouraged to aspire to his precious friendship. His love of compassion is towards us all; that love may become towards any disciple who does his will and seeks his Spirit a love of complacency, sympathy, and delight. T.
Jesus and the traitor.
I A SEVERE TROUBLE.
1. The trouble of Jesus. He was troubled in spirit. This was no ordinary trouble, but it was unique in its circumstances, cause, and painfulness. He was troubled in the highest regions of his nature.
(1) Because he was about to be betrayed. The betrayal in itself was painful. Its personal and general results are not taken into account here, but the black deed in itself, apart from the perpetrator.
(2) Because he was about to be betrayed by one of his disciples. "One of you shall betray me." It is not a foe or a distant acquaintance, but one of his nearest and dearest friends. "One of you." This made the edge of the betrayal all the keener, and its poison peculiarly loathsome and deadly.
(3) Because he was about to be betrayed by one whom he had done all in his power to reclaim. He had given him warning after warning, but gave it in such a general way as not to cause suspicion to point to him and cause him to lose his self-respect. He was not exposed, and was not excluded from the society he was treated with the same kindness as the rest, and perhaps with more. His indignant objection to the anointing of Jesus was not explained, but left to pass with the remark which was addressed to all the disciples, "Let her alone." The betraying disciple"s feet had just been washed by the kindly hand of the Master. All that affectionate and Divine love could do to avert the calamity had been done, but to no effect.
(4) Because of the awful consequences of the deed to the betrayer himself. Keen as Jesus felt it in his own soul, as severe as it affected him, we venture to say that he felt more, after all, for the traitor himself. He who could weep for a wicked city could not contemplate the self-ruin of even this wicked and inexcusable man without experiencing groaning which could not be uttered. He could not bear to lose anything, and the loss of even the "son of perdition" gave him a most severe pang of anguish. The betrayal, as it affected himself, was not so painful to him as its terrible effects on the traitor himself.
(5) All this plunged him in the greatest trouble. The betrayal wounded his very spirit, and the betraying kiss was to him more agonizing than the piercing of the sharpest nails or that of the most pointed spears. It was the trouble of a wounded spirit, and that spirit was pure benevolence. It was the trouble of being betrayed by a professed near friend the trouble of insulted, checkered, and wounded love; trouble arising from the terrible doom of an old disciple, a trusted official, the treasurer of the society.
2. The trouble of the disciples. (Ver. 22) They were in doubt, perplexity, and bewilderment. In fact, they were in trouble similar to that of Jesus, only theirs was as a drop compared to the ocean.
(1) Theirs was the trouble of conscious innocence.
(2) The trouble of conscious weakness.
(3) The trouble of personal sympathy.
II AN AWFUL REVELATION. The personality of the betrayer was revealed.
1. This revelation was made in consequence of a request. (Vers. 24, 25)
(1) This request was direct. "Lord, who is it?" Each had asked before, "Lord, is it I?" The charge assumed a general form, and the inquiry was made in a general and indirect way. But now the question is put directly, "Who is it?" "Who is the betrayer?
(2) It was reasonable. The charge, as it had been several times made, was general, and it might apply to any of the twelve to loving John, or honest Peter, or to any of the group. Now they could stand it no longer; they request a definite information at any cost, and it was quite reasonable. This is admitted by the revelation of Jesus.
(3) It was timely. The disciples were ready for it. Jesus was ready. The awful secret troubled his spirit, and struggled for publicity. He could scarcely keep it any longer. The betrayer was ready. He was ripe for revelation, and, if it was delayed much longer, he would have revealed himself by performing the terrible deed.
2. The revelation was made by a sign. "He it is to whom I shall give a sop when," etc. We can well imagine all the disciples, save one, looking at their Lord with bated breath, and watching every look and movement of his with beating hearts; but there was one there keeping his countenance better than any of the rest, and more himself than one of them, and amid the silent but stirring excitement Jesus gave the sop to Judas, the son of Simon, etc.
(1) The traitor was revealed in a most considerate and tender manner. By a sign, and privately. Judas could not know that anything referred to him unless his guilty conscience made him suspicious.
(2) He was revealed by an act of kindness. "It is he to whom I shall give the sop," etc. The sign was an act of kindness. What was a revelation of a foul traitor to the disciples was a deed of love to the traitor himself. One would think that he would be pointed out in a voice of thunder and in looks of lightning. This would be manlike; but as Jesus was God-like, Jesus was kind to Judas to the last. He was determined to the utmost to block up his course with kindness, and that no act of his could furnish him with the faintest shadow of excuse for his foul deed. This was the last kindness of Jesus to Judas, but would not be the last if he had the least chance.
(3) The participation of this kindness led to a foul entrance. "After the sop Satan entered into him." Jesus only could see this. He could see that dark form by Judas"s side, waiting for admission; he had been there a long time fanning the temptation and ripening the dread resolve and preparing the place. The hypocritical participation of Jesus" kindness completed the necessary preparations, and he entered and took lull possession. What Jesus did to stop his entrance cleared the way for him to enter. Satan entered, and Jesus was left out, and the last sop of love was introductory to the final possession of the demon of hatred and avarice.
3. The revelation was wade directly and publicly to the betrayer. "What thou doest," etc., implies:
(1) The present actuality of the deed. It was inwardly done, therefore actually done to Jesus, as confirmed thoughts are deeds to him. It was too late to repent, he had gone too far to retreat; the demon of treachery was on the throne, Satan was in his soul, and his soul was in the bag.
(2) The mysterious utility of a speedy execution. "Do quickly." Once an act is a real thought and resolve, execution is an advantage. It was better for Judas, because the sooner he faced the inevitable the better. Where there is a spiritual conception, birth cannot be too soon; sin is better out than in. There is a ventilation, and any remaining good has a better chance for development. If you are going to hell, the sooner the better you arrive. Better for Jesus. Delay to him was painful once it was an actuality. Better for all concerned. To a certain point he retarded a wicked deed, but when that point was reached he hastened it.
(3) The readiness of Jesus. The traitor might think that he was taken unawares and unprepared, but he was mistaken. Jesus was ready, far readier for his fate than Judas was. So ready was he for it that he advises or commands speed. "Do quickly." He hails it with confidence, if not with satisfaction. The guilty deed of Judas fitted in with the eternal purposes of God and the mission of Jesus better than he would think. Jesus can say to every schemer of evil, every sinning designer of harm, "That thou doest, do quickly." He is ready whenever they are. There is no evil without good; the good will not come till the evil is complete, for good the sooner the better.
4. The relation of the traitor was not fully understood by the disciples.
III A SAD DEPARTURE. (Ver. 30)
1. The departure of an old disciple from the kindest of Masters and from his only Savior. He could have really no cause for this, the reason was entirely in himself. In Jesus he had every reason for continued attachment and love, but he went out immediately, and walked with feet newly washed by the hands of that Master he was now deserting, and with strength invigorated by his kindness.
2. It was the departure of an old disciple for the vilest purpose to betray his Master, and sell him to his foes for the meanest consideration.
3. It was the departure of an old disciple, never to return again. It was his last farewell to a loving Savior. He came to him again, not as a disciple, but as a traitor. He was leaving for the last time, not to buy provisions for the feast, but to sell his Master to his enemies.
4. It was the speedy departure of an old disciple immediately. Judas was now ready for the deed; the command of Christ was timely, and it was echoed in Judas"s soul. He was ripe for the dark deed. The presence of Jesus was now painful to him, and it was a relief to depart. Once Satan gets full control of the reins, he is a furious driver; once the rapids of the Niagara are reached, the velocity is increasingly swift, and the terrible falls are soon reached.
5. It was the departure of an old disciple for a terrible doom. "He went out." And whither? The answer is in the foul controlling spirit within; once that spirit had full possession of his soul, he would soon lead him to his own place. John significantly adds, "And it was night." Night seems to be in harmony with the dark deed. When it reached its climax on Calvary, the day was so out of sympathy with it that it turned into night. But it was now night. There could scarcely be any stars in the sky, as they had fled from the treacherous act, and if there were, they would have welcomed a cloud as a veil. But the darkest night was within and before the poor traitor"s soul. He left the day, and the last ray of the Sun of Righteousness was extinguished before the entrance of the prince of darkness. And with regard to his dark deed, his sad condition, his precipitated departure, and his terrible doom, volumes could not say more than the incidental but significant sentence of the evangelist, "And it was night.
LESSONS.
1. The most terrible fall is a fall from Christ, and the saddest departure is the departure of an old disciple from the Savior.
2. This is a terrible possibility as instanced by Judas. Whatever he fell from, he fell from being a disciple to be a betrayer, from being a treasurer of the Christian society to be the traitor of his Lord.
3. The higher the position the greater is the danger and the greater is the responsibility. Only an apostle could fall so terribly as Judas.
4. This case is highly calculated to teach the professed followers of Jesus humility, watchfulness, and godly fear. B.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v30 He then having received the sop went immediately out:…
Joh_13:30
He then having received the sop went immediately out: and it was night
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Judas and the sop
The subject suggests
I.
THE TWO-FOLD AND EVEN CONTRASTED SIGNIFICANCE OF THE SAME THING.
1. The giving of the sop meant one thing to John, viz., who was the betrayer? It does not seem to have been fully understood (verse 28), but that was its meaning. To Judas it was meant as a mark of kindness. There was no inconsistency in this. It was done for a good reason. It consisted with Christs affection for John, not to allow the suspicion of betrayal to rest upon him, and with His love for Judas to show him kindness. But why should Christ so act when He knew the result? Because He invariably acted as though results were unknown. He knew that He would raise Lazarus, yet He gave way to grief. He knew who believed not and who should betray Him, but that did not lead Him to slacken efforts on their behalf.
2. And so the same providence now may convey a varied meaning according to our feeling or position. We are more susceptible at one time than another. A song may make glad feelings in one and sad in another, according to the mood. Let each learn what God says aside to him.
II. HOW MUCH MEANING MAY BE CONVEYED BY A LITTLE THING. In the very unobtrusiveness of the sop there was an element of power. It was better than if many words had been employed. The little friendly act was sufficient to flash the whole before His mind, and to discover the whole attitude of the Saviour. It was an intimation that it was not too late for repentance. Shortly before Christ put into a little service the great lesson of humility and serviceableness; shortly after He put great meaning into a look; and while sitting there He put meaning to all time into simple bread and wine. It needs only to have susceptible warm hearts to learn great lessons through little things.
III. THE DISASTROUS EFFECT THAT MAT FOLLOW FROM THE REJECTION OF AN APPEAL.
1. During all his declension Judas had the close attendance of Jesus, and therefore must have had every help toward a successful issue in his trial. And now a last appeal was about to be made. Would he say yes or no to the love of Christ. That was the turning point in his, as in every mans, destiny. And he was so infatuated with evil as to say No. And so Satan, who had only previously put the thought in his heart, now entered him, and the Spirit of the Lord departed from him. But as soon as the act was performed, the enchantment was gone, and he hurried himself into eternity.
2. And so Christ is continually making appeals to us, in some sermon, book, mercy, worldly loss. If we do not yield there will come a last and decisive appeal, and if we reject that, despair.
IV. HOW EXTERNAL NATURE REFLECTS AND MEETS STATES OF THE HUMAN SOUL. It was night--a congenial time for the deed of darkness. The children of darkness are dark within, and when Judas went out the dark thought of his mind was reflected there. Perhaps it was a relief to be away from the light, perhaps a suggestion of destiny. There is only outer darkness for those who go out from Christ. Let us accept Him now, from whose presence by and by we shall go no more out. (R. Finlayson, B. A.)
The sop and a dark deed
Notice
I. THE GROWTH AND STRENGTHENING OF EVIL AMID THE HOLIEST INFLUENCES. Judas lived within the circle of the Saviours influence for three years. Eli was rebuked by Samuel for permitting his sons to commit sin on the threshold of the Temple, and--strange irony--Samuels sons while doing priestly work walked in the same evil way. We may attend the sanctuary and listen to a mothers prayers for fifty years, and afterwards be lost.
II. THE SAVIOURS GOODNESS BECOMES THE OCCASION OF GREAT EVIL. Judas was a worse man at the end of three years; while Christs appreciation of Marys offering, and His appeal to Judas, seemed to strengthen him in his purpose. So the presence of goodness, if not a blessing to us, is a withering curse.
III. CHRISTS GENEROUS TREATMENT OF THE SINNER. He saw the growth of evil in Judas, but it made no difference in His trust and love. At the last moment, there was one more attempt to touch the traitors heart. Friend, etc. The gift of the sop was a sign of love. What a wealth of persevering love is poured out on the most depraved!
IV. THE DARK TERMINATION OF AN EVIL LIFE. Judas went out into the calm of that beautiful Syrian night, but is was a scene of blankness and tempest to him. Then came that deeper night of unavailing penitence and suicide. The path of sin always ends in night. It may be strewn with flowers or steeped in blood, but there is the same termination--the night of separation from God and communion with our own sins. (Noel R. Hamer, M. A.)
It was night
I. IN JERUSALEM. Only the pale shining of the passover moon lit the streets. The sieve was shaken, and the small soul of the money lover dropped through out of honour into shame and gloom.
II. In His HEART. For Satan, the prince of darkness, in person was ruling there. Over him swept a wave of the outer darkness like a cloud from the bottomless pit. Suicide was just at hand.
III. IN ALL THE VAST FUTURE. He was going to his own place. (Job_10:22). We see at this vanishing moment that the man is lost while he is living, virtually in hell because the prince of hell is in his heart. And so we know that a soul can be damned even before it is dead. (C. S.Robinson, D. D.)
Walking in the night
I. THE DARKNESS OF JUDASS CRIME.
1. The night has become intolerable to him now.
2. He was not always a traitor.
3. He may even have been brought into Christs company that he might be saved.
4. But over all good his evil heart obtains supremacy.
II. THE DARKNESS OF HIS REPENTANCE.
1. His conscience works up with the terror of night upon it, but without the accents of hope.
2. His repentance leads only to suicide--a further crime.
III. THE DARKNESS OF HIS DOOM. It had been better for that man, if he had never been born. (J. H. Hargreaves.)
The harmony of nature with our mental moods
We always like to have nature in sympathy with our sorrows and our joys; to have our moods of mind quite in accordance with our moods of seasons. Thus, if you and I are in distress, there is a sort of melancholy pleasure to find the sky gloomy with clouds; and when the shutter which tells our loss, and hides our mourning from the world and casts a shadow upon our home, lets in through the crevice the sunbeam, and we hear the happy crowd enjoying it outside, that intrusion seems quite an injury to our feelings. We take our moods of mind from those of nature, and this is a mystery, of course, which we cannot explain; but we have pleasure in finding that her moods are in accordance with ours, that she is bright when we are bright, that she is in sackcloth when we are sad. And so it is quite a relief to our feelings, just as it must have been to the Evangelists, to find it was night. Such a deed could not have been done before the face of Gods smiling sun. (C. J. P. Eyre, M. A.)
Moral seasons
There is a moral night upon the soul of every sinful creature, just as there has been a day spring in the soul of every true believer. (C. J. P. Eyre, M. A.)
Now is the Son of Man glorified.
The triple glorification
I. THE GLORIFICATION OF THE SON OF MAN IN AND BY HIS SUFFERING. This language is strange here. It would not have been wonderful at Jordan or on the Mount of Transfiguration. Observe that it is as the Son of Man He is glorified, i.e., His glory
1. As the perfect man was displayed in and by His sufferings. Mans excellence consists in entire conformity to Gods will. Of this Christ was all through possessed, but more particularly when at the supreme moment to do Gods will He died for man.
2. As the representative man, as typified by the vicarious sacrifice on the Day of Atonement, and by the Kinsman Redeemer. How glorious this was.
3. As the God-man, as illustrated by the supernatural portents before and at the Crucifixion, which made the Centurion exclaim, Surely this is the Son of God.
4. As the predicted man. At no period of His history were so many prophecies fulfilled. It is probable that the words suggest that there should be spectators: that there should not only be glory, but glorification. If so, Christ was glorified in His sufferings by the dying thief, God the Father, and the holy angels. Some expositors refer the words to the Lords supper--a glorious display of His authority as the Legislator, and His love as theSaviour of the Church.
II. THE GLORIFICATION OF GOD IN THE SON OF MAN SUFFERING. This is a strange declaration. We can understand how God is glorified in heaven, in the universe, in His government, and in multitudes of saved beings, but how in the sufferings of His Son? Now was the hour and power of darkness. The words in Him explain the mystery. By men and devils God was dishonoured, but by Christ honoured. God was glorified in Christs sufferings
1. Viewed in themselves, they glorify
(1) The Divine power which inflicted them and sustained the Sufferer. Never was sorrow like Christs sorrow, but never was Gods grace so abundant. Christ crucified is the power of God.
(2) The Divine wisdom. Christs sufferings
(a) Effectually answer an important end--the eternal salvation of man.
(b) By means different from any that created wisdom could have suggested.
(3) The Divine justice (Rom_3:25-26).
(4) The Divine faithfulness in exactly fulfilling so many predictions.
(5) The Divine benignity (chap. 3:16).
2. Viewed in their results.
(1) In the events themselves. The enemy of God is baffled, evil in the form of sin and suffering prevented, and good in the form of holiness and happiness produced.
(2) In those events as the results of Christs suffering--to bring such results out of such means. Satans ruin rises out of his apparent triumph; life is the fruit of death; favour arises out of wrath, etc.
III. THE GLORIFICATION BY GOD OF THE SON OF MAN, ON ACCOUNT OF HIS SUFFERINGS, IN CONSEQUENCE OF GOD BEING GLORIFIED BY HIM IN THEM.
1. God glorified the Son of Man
(1) Under His sufferings, which tested His power to bear and His disposition to obey, by sustaining Him amid them.
(2) After His sufferings--straightway, It is finished, paradise, the resurrection, ascension, session, and the judgment to come.
2. God glorified the Son of Man in Himself. If God is glorified in Him He shall be glorified in God.
3. Gods glorification of the Son of Man was the result and reward of God being glorified in and by the Son of Mans sufferings.
Conclusion: The subject bids us
1. Rest with entire confidence on the finished work of Christ as the ground of our hope.
2. Imitate the Son of Man in glorifying God and in seeking thus to be glorified by God.
3. Cooperate, though at an infinite distance, with God in glorifying the Son of Man. (J. Brown, D. D.)
God glorified in His Son
showed what glory accrued from the sufferings of Christ.
I. TO THE SON HIMSELF.
1. In completing His engagements with the Father.
2. In redeeming from death a ruined world.
II. TO THE FATHER THROUGH THE SON.
1. In the display of all His perfections.
2. In the accomplishment of all His purposes.
III. TO THE SON BY AND WITH THE FATHER.
1. In the testimonies borne to Him under His sufferings.
2. In the triumphant issue of them.
3. In the benefits conferred in consideration of them. (C. Simeon, M. A.)
God glorified in His Son
By
I. HIS OBEDIENCE TO GODS LAW.
II. HIS TEACHING OF GODS WILL.
III. HIS SUBMISSION TO GODS APPOINTMENTS.
IV. HIS DEATH FOR GODS CHILDREN. (S. S. Times.)
The cross the glory of Christ and God
There is something very weird and awful in the brief note of time--it was night. In immediate connection comes this singular burst of triumph--Therefore. Now that that spot in their feast of charity had disappeared, the Master felt at ease; and, like some stream, out of the bed of which a black rock has been taken, His words flow more freely. How intensely real and human the narrative becomes when we see that Christ, too, felt the oppression of an uncongenial presence, and was relieved and glad at its removal! The departure of the traitor evoked these words of triumph in another way. The match was lit that was to be applied to the train. He had gone out on his dark errand, and that brought the Cross within measurable distance of our Lord. What Judas went to do was the beginning of Christs glorifying.
I. THE SON OF MAN GLORIFIED IN HIS CROSS.
1. There is a double aspect under which our Lord regarded His sufferings. On the one hand we mark the innocent shrinking of His manhood. And yet, side by side with that, there is the reaching out almost with eagerness to bring the Cross nearer. Like the pellucid Rhine and the turbid Moselle, that flow side by side, so the shrinking and the desire were contemporaneous in Christs mind. Here we have the triumphant anticipation rising to the surface, and conquering for a time the shrinking.
2. Why did Christ think of His Cross as a glorifying? The New Testament generally represents it as the lowest point of His degradation; Johns Gospel always represents it as the highest point of His glory. And both are true; just as the zenith of our sky is the nadir for these on the other side of the world. The same fact which in one aspect sounds humiliating, in another is glorious. The Cross glorified Christ because
(1) It was the revelation of His heart. All His life long He had been trying to tell the world how much He loved it; but in His death it comes in a flood, and pours itself upon the world. For Him to be known was to be glorified. So pure and perfect was He, that revelation of His character and glorification of Himself were one and the same thing. We can fancy a mother in the anticipation of shame, and suffering, and death for the sake of some prodigal child, forgetting all, because all are absorbed in the one thought: If I bear them, my poor, rebellious child will know at last how much I loved him. So Christ yearns to impart the knowledge of Himself to us because by that knowledge we may be won to His love and service.
(2) It is His throne of saving power. Christ could not have spoken such words as these if He had simply thought of His death as a Plato or a John Howard might have thought of his, as being the close of his activity for the welfare of his fellows. If His death is His glorifying, it must be because in that death something is done which was not completed by the life, however fair; by the words, however wise and tender; by the works of power, however restorative and healing. Here is something more, viz., that His
Cross is the propitiation for the sins of the whole world. He is glorified therein, not as a Socrates might be glorified by his calm and noble death; but because in that death He wrestled with and overcame our foes, and because, like the Jewish hero, dying, He pulled down the house which our tyrants had built, and overwhelmed them in its ruins.
3. And so there blend, in that last act, the two contradictory ideas of glory and shame; like some sky, all full of dark thunderclouds, and yet between them the brightest blue and the blazing sunshine. In the Cross Death crowns Him the Prince of Life, and His Cross is His throne. He endured the Cross, despising the shame; and lo! the shame flashed up into the very brightness of glory, and the ignominy and the suffering became the jewels of His crown.
II. GOD GLORIFIED IN THE SON OF MAN. The mystery deepens as we advance. That God shall be glorified in a man is not strange, but it is strange that the act in which He was glorified was the death of an innocent man, and must imply
1. That God was in Christ, in some singular and eminent manner. If His whole human life and nature were the brightest manifestation of God, we can understand that the Cross was the highest point of the revelation of the Divine nature, and so was the glorifying of God in Him. But if we take any lower view of the relation between God and Christ, these words are a world too wide for the facts of the case.
2. That these sufferings bore no relation to the deserts of the person who endured them. If Christ, with His pure and perfect character, suffered so, then, if they have any bearing at all on the character of God, they cast a shadow rather than a light upon the Divine government. But if we can say, God was in Christ reconciling the world to Himself; that His death was the death of Him whom God had appointed to live and die for us, and to bear our sins then, though deep mysteries come with the thought, still we can see that, in a very unique manner, God is glorified and exalted in His death. For, if the dying Christ be the son of God dying for us, then the Cross glorifies God, because it teaches us that the glory of the Divine character is the Divine love. If there be nothing Diviner in God than His giving of Himself to His creatures, then the Cross towers above all other revelations. And is it not so? Has it not scattered doubts that lay like mountains of ice upon mans heart? Has it not delivered men from the dreams of gods angry, capricious, vengeful, etc.? Has it not taught us that love is God, and God is love?
III. THE SON OF MAN GLORIFIED IN THE FATHER. The mysteries deepen as we advance. If God be glorified in Him, etc. Do these words sound to you as if they expressed no more than the confidence of a good man, who, when he was dying, believed that he would be accepted of a loving Father, and would be at rest from his sufferings?
1. In Himself. That is the obvious antithesis to the previous clause, a glorifying which consisted in a manifestation to the external universe, whereas this is a glorifying within the depths of the Divine nature. And the best commentary is: Father! glorify Thou Me with the glory which I had with Thee before the world was. We get a glimpse into the very centre of the brightness of God; and there, walking in that beneficent furnace, we see One like unto the Son of Man.
2. This reception into the bosom of the Father is given to the Son of Man. The brother of us all, in His manhood, enters into that same glory, which, from the beginning, the Eternal Word had with God.
3. That glorifying is set forth as commencing immediately--straightway. At the instant, then, that He said, It is finished, and all that the Cross could do to glorify God was done, at that instant there began, with Gods glorifying of the Son in Himself. It began in that Paradise into which we know that upon that day He entered. It was manifested to the world when He raised Him from the dead and gave Him glory. It reached a still higher point when, ascending up on high, a dominion and a throne and a glory were given to Him. It shaft rise to its highest manifestation before an assembled world, when He shall come in His glory, and before Him shall be gathered all nations. Conclusion: From that elevation He looks down ready to bless each poor creature here. And if we will but take Him as our Saviour, His all-prevalent prayer, presented within the veil for us, will certainly be fulfilled at last--Father, I will that they also whom Thou has given Me, etc. (A. Maclaren, D. D.)
Three important facts in relation to Christ
I. A PAINFUL IMPRESSION REMOVED FROM HIS HEART. Therefore when he was gone out
1. An object of moral offence had been removed from His vision. It is never felt to be a pleasant thing to have in your social circle a corrupt man, especially if you know he has plotted against you. The exit of such a man is felt to be a relief.
2. An obstruction to the free utterance of His love had been removed from amongst His hearers. Parents and pastors have often things to say which they will not utter in the presence of a stranger or enemy. When the traitor was gone Christs tongue was free.
II. A GLORIOUS CONSUMMATION OF THE GREAT PURPOSE OF HIS LIFE. The expression Son of Man occurs sixty-six times. Not son of a tribe, nation, sect, or He would have had tribal, etc., peculiarities. He realized the Divine ideal of what man ought to be.
1. The true glory of a man is the realization of the Divine purpose in his Ills. The universe is glorious because it realizes the Divine purpose. The gospel is glorified when it transforms men into the image of God.
2. The man who thus realizes the Divine purpose glorifies God also. We see most of Gods glory in his life who works out the Divine will in a Godlike life. This is what Christ felt now.
III. A TENDER CONSIDERATION FOR THE COMING TRIAL OF HIS DISCIPLES (Joh_13:33).
1. He informs them of that trial. A trial that would crush if it came unexpectedly may fall lightly when anticipated.
2. He informs them in the language of endearment. (D. Thomas, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv21, 30 21–28. Troubled in spirit. Because a traitor was present…
21–28. Troubled in spirit. Because a traitor was present among the apostles. For the exposure of Judas, see notes on Matt. 26:21–25. Compare Mark 14:18–21.
There was leaning on Jesus' bosom. It was the custom to recline on a couch, leaning on the left elbow, at table. John, who was immediately before Jesus, would be almost at his bosom. Whom Jesus loved. It was John's joy that Jesus loved him. The disciples did not know who would be the traitor. At Peter's request, John, in a low tone, asked Jesus. He gave a sign, and when John saw him dip a piece of bread into the sop of bitter herbs, always on the passover table, and give it to Judas, he knew he was meant.
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Satan entered into him. He gave himself up at once to Satan's purpose. That thou doest, do quickly. Judas understood what these words meant, but no one else.
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.
William B. Godbey 1900 · Public Domain On v21 Mat 26:21-25; Mar 14:18-21; Luk 22:21-23; Joh 13:21-35. “Jesus,…
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.
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“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.
Alexander MacLaren 1905 · Public Domain On vv25, 27 Mat 26:22, Mat 26:25. - Joh 13:25.
Matthew
‘IS IT I?’
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Mat 26:22, Mat 26:25. - Joh 13:25.
The genius of many great painters has portrayed the Lord’s Supper, but the reality of it was very different from their imaginings. We have to picture to ourselves some low table, probably a mere tray spread upon the ground, round which our Lord and the twelve reclined, in such a fashion as that the head of each guest came against the bosom of him that reclined above him; the place of honour being at the Lord’s left hand, or higher up the table than Himself, and the second place being at His right, or below Himself.
So there would be no eager gesticulations of disciples starting to their feet when our Lord uttered the sad announcement, ‘One of you shall betray Me!’ but only horror-struck amazement settled down upon the group. These verses, which we have put together, show us three stages in the conversation which followed the sad announcement. The three evangelists give us two of these; John alone omits these two, and only gives us the third.
First, we have their question, born of a glimpse into the possibilities of evil in their hearts, ‘Lord, is it I?’ The form of that question in the original suggests that they expected a negative answer, and might be reproduced in English: ‘Surely it is not I?’ None of them could think that he was the traitor, yet none of them could be sure that he was not. Their Master knew better than they did; and so, from a humble knowledge of what lay in them, coiled and slumbering, but there, they would not meet His words with a contradiction, but with a question. His answer spares the betrayer, and lets the dread work in their consciences for a little longer, for their good. For many hands dipped in the dish together, to moisten their morsels; and to say, ‘He that dippeth with Me in the dish, the same shall betray Me,’ was to say nothing more than ‘One of you at the table.’
Then comes the second stage. Judas, reassured that he has escaped detection for the moment, and perhaps doubting whether the Master had anything more than a vague suspicion of treachery, or knew who was the traitor, shapes his lying lips with loathsome audacity into the same question, but yet not quite the same, The others had said, ‘Is it I, Lord?’ he falters when he comes to that name, and dare not say ‘Lord!’ That sticks in his throat. ‘Rabbi!’ is as far as he can get. ‘Is it I, Rabbi?’ Christ’s answer to him, ‘Thou hast said,’ is another instance of patient longsuffering. It was evidently a whisper that did not reach the ears of any of the others, for he leaves the room without suspicion. Our Lord still tries to save him from himself by showing Judas that his purpose is known, and by still concealing his name.
Then comes the third stage, which we owe to John’s Gospel. Here again he is true to his task of supplementing the narrative of the three synoptic Gospels. Remembering what I have said about the attitude of the disciples at the table, we can understand that Peter, if he occupied the principal place at the Lord’s left, was less favourably situated for speaking to Christ than John, who reclined in the second seat at His right, and so he beckoned over the Master’s head to John. The Revised Version gives the force of the original more vividly than the Authorised does: ‘He, leaning back, as he was, on Jesus’ breast, saith unto Him, Lord! who is it?’ John, with a natural movement, bends back his head on his Master’s breast, so as to ask and be answered, in a whisper. His question is not, ‘Is it I?’ He that leaned on Christ’s bosom, and was compassed about by Christ’s love, did not need to ask that. The question now is, ‘Who is it?’ Not a question of presumption, nor of curiosity, but of affection; and therefore answered: ‘He it is to whom I shall give the sop, when I have dipped it.’
The morsel dipped in the dish and passed by the host’s hand to a guest, was a token of favour, of unity and confidence. It was one more attempt to save Judas, one more token of all-forgiving patience. No wonder that that last sign of friendship embittered his hatred and sharpened his purpose to an unalterable decision, or, as John says: ‘After the sop, Satan entered into him.’ For then, as ever, the heart which is not melted by Christ’s offered love is hardened by it.
Now, if we take these three stages of this conversation we may learn some valuable lessons from them. I take the first form of the question as an example of that wholesome self-distrust which a glimpse into the slumbering possibilities of evil in our hearts ought to give us all. I take the second on the lips of Judas, as an example of the very opposite of that self-distrust, the fixed determination to do a wrong thing, however clearly we know it to be wrong. And I take the last form of the question, as asked by John, as an illustration of the peaceful confidence which comes from the consciousness of Christ’s love, and of communion with Him. Now a word or two about each of these.
I. First, we have an example of that wholesome self-distrust, which a glimpse into the possibilities of evil that lie slumbering in all our hearts ought to teach every one of us.
Every man is a mystery to himself. In every soul there lie, coiled and dormant, like hibernating snakes, evils that a very slight rise in the temperature will wake up into poisonous activity. And let no man say, in foolish self-confidence, that any form of sin which his brother has ever committed is impossible for him. Temperament shields us from much, no doubt. There are sins that ‘we are inclined to,’ and there are sins that ‘we have no mind to.’ But the identity of human nature is deeper than the diversity of temperament, and there are two or three considerations that should abate a man’s confidence that anything which one man has done it is impossible that he should do. Let me enumerate them very briefly. Remember, to begin with, that all sins are at bottom but varying forms of one root. The essence of every evil is selfishness, and when you have that, it is exactly as with cooks who have the ‘stock’ by the fireside. They can make any kind of soup out of it, with the right flavouring. We have got the mother tincture of all wickedness in each of our hearts; and therefore do not let us be so sure that it cannot be manipulated and flavoured into any form of sin. All sin is one at bottom, and this is the definition of it-living to myself instead of living to God. So it may easily pass from one form of evil into another, just as light and heat, motion and electricity, are all-they tell us-various forms and phases of one force. Just as doctors will tell you that there are types of disease which slip from one form of sickness into another, so if we have got the infection about us it is a matter very much of accidental circumstances what shape it takes. And no man with a human heart is safe in pointing to any sin, and saying, ‘That form of transgression I reckon alien to myself.’
And then let me remind you, too, that the same consideration is reinforced by this other fact, that all sin is, if I may so say, gregarious; is apt not only to slip from one form into another, but that any evil is apt to draw another after it. The tangled mass of sin is like one of those great fields of seaweed that you some times come across upon the ocean, all hanging together by a thousand slimy growths; which, if lifted from the wave at any point, drags up yards of it inextricably grown together. No man commits only one kind of transgression. All sins hunt in couples. According to the grim picture of the Old Testament, about another matter, ‘None of them shall want his mate. The wild beasts of the desert shall meet with the wild beasts of the islands.’ One sin opens the door for another, ‘and seven other spirits worse than himself’ come and make holiday in the man’s heart.
Again, any evil is possible to us, seeing that all sin is but yielding to tendencies common to us all. The greatest transgressions have resulted from yielding to such tendencies. Cain killed his brother from jealousy; David besmirched his name and his reign by animal passion; Judas betrayed Christ because he was fond of money. Many a man has murdered another one simply because he had a hot temper. And you have got a temper, and you have got the love of money, and you have got animal passions, and you have got that which may stir you up into jealousy. Your neighbour’s house has caught fire and been blown up. Your house, too, is built of wood, and thatched with straw, and you have as much dynamite in your cellars as he had in his. Do not be too sure that you are safe from the danger of explosion.
And, again, remember that this same wholesome self-distrust is needful for us all, because all transgression is yielding to temptations that assail all men. Here are one hundred men in a plague-stricken city; they have all got to draw their water from the same well. If five or six of them died of cholera it would be very foolish of the other ninety-five to say, ‘There is no chance of our being touched.’ We all live in the same atmosphere; and the temptations that have overcome the men that have headed the count of crimes appeal to you. So the lesson is, ‘Be not high-minded, but fear.’
And remember, still further, that the same solemn consideration is enforced upon us by the thought that men will gradually drop down to the level which, before they began the descent, seemed to be impossible to them. ‘Is thy servant a dog that he should do this thing?’ said Hazael when the crime of murdering his master first floated before him. Yes, but he did it. By degrees he came down to the level to which he thought that he would never sink. First the imagination is inflamed, then the wish begins to draw the soul to the sin, then conscience pulls it back, then the fatal decision is made, and the deed is done. Sometimes all the stages are hurried quickly through, and a man spins downhill as cheerily and fast as a diligence down the Alps. Sometimes, as the coast of a country may sink an inch in a century until long miles of the flat seabeach are under water, and towers and cities are buried beneath the barren waves, so our lives may be gradually lowered, with a motion imperceptible but most real, bringing us down within high-water mark, and at last the tide may wash over what was solid land.
So, dear friends, there is nothing more foolish than for any man to stand, self-confident that any form of evil that has conquered his brother has no temptation for him. It may not have for you, under present circumstances; it may not have for you to-day; but, oh! we have all of us one human heart, and ‘he that trusteth in his own heart is a fool.’ ‘Blessed is the man that feareth always.’ Humble self-distrust, consciousness of sleeping sin in my heart that may very quickly be stirred into stinging and striking; rigid self-control over all these possibilities of evil, are duties dictated by the plainest common-sense.
Do not say, ‘I know when to stop.’ Do not say, ‘I can go so far; it will not do me any harm.’ Many a man has said that, and many a man has been ruined by it. Do not say, ‘It is natural to me to have these inclinations and tastes, and there can be no harm in yielding to them.’ It is perfectly natural for a man to stoop down over the edge of a precipice to gather the flowers that are growing in some cranny in the cliff; and it is as natural for him to topple over, and be smashed to a mummy at the bottom. God gave you your dispositions and your whole nature ‘under lock and key,’-keep them so. And when you hear of, or see, great criminals and great crimes, say to yourself, as the good old Puritan divine said, looking at a man going to the scaffold, ‘But for the grace of God there go I!’ And in the contemplation of sins and apostasies, let us each look humbly at our own weakness, and pray Him to keep us from our brother’s evils which may easily become ours.
II. Secondly, we have here an example of precisely the opposite sort, namely, of that fixed determination to do evil which is unshaken by the clearest knowledge that it is evil.
Judas heard his crime described in its own ugly reality. He heard his fate proclaimed by lips of absolute love and truth; and notwithstanding both, he comes unmoved and unshaken with his question. The dogged determination in his heart, that dares to see his evil stripped naked and is ‘not ashamed,’ is even more dreadful than the hypocrisy and sleek simulation of friendship in his face.
Now most men turn away with horror from even the sins that they are willing to do, when they are put plainly and bluntly before them. As an old mediaeval preacher once said, ‘There is nothing that is weaker than the devil stripped naked.’ By which he meant exactly this-that we have to dress wrong in some fantastic costume or other, so as to hide its native ugliness, in order to tempt men to do it. So we have two sets of names for wrong things, one of which we apply to our brethren’s sins, and the other to the same sins in ourselves. What I do is ‘prudence,’ what you do of the same sort is ‘covetousness’; what I do is ‘sowing my wild oats,’ what you do is ‘immorality’ and ‘dissipation’; what I do is ‘generous living,’ what you do is ‘drunkenness’ and ‘gluttony’; what I do is ‘righteous indignation,’ what you do is ‘passionate anger.’ And so you may go the whole round of evil. Very bad are the men who can look at their deed, described in Its own inherent deformity, and yet say, ‘Yes; that is it, and I am going to do it.’ ‘One of you shall betray Me.’ ‘Yes; I will betray you!’ It must have taken something to look into the Master’s face, and keep the fixed purpose steady.
Now I ask you to think, dear friends, of this, that that obstinate condition of dogged determination to do a wrong thing, knowing it to be a wrong thing, is a condition to which all evil steadily tends. We may not come to it in this world-I do not know that men ever do so wholly; but we are all getting towards it in regard to the special wrong deeds and desires which we cherish and commit. And when a man has once reached the point of saying to evil, ‘Be thou my good,’ then he is a ‘devil’ in the true meaning of the word; and wherever he is, he is in hell! And the one unpardonable sin is the sin of clear recognition that a given thing is contrary to God’s will, and unfaltering determination, notwithstanding, to do it. That is the only sin that cannot be pardoned, ‘either in this world or in the world to come.’
And so, my brother, seeing that such a condition is possible, and that all the paths of evil, however tentative and timorous they may be at first, and however much the sin may be wrapped up with excuses and forms and masks, tend to that condition, let us take that old prayer upon our lips, which befits both those who distrust themselves because of slumbering sins, and those who dread being conquered by manifest iniquity:-’Who can understand his errors? Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins. Let them not have dominion over me.’
III. Now, lastly, we have in the last question an example of the peaceful confidence that comes from communion with Jesus Christ.
John leaned on the Master’s bosom. ‘He was the disciple whom Jesus loved.’ And so compassed with that great love, and feeling absolute security within the enclosure of that strong hand, his question is not, ‘Is it I?’ but ‘Who is it?’ From which I think we may fairly draw the conclusion that to feel that Christ loves me, and that I am compassed about by Him, is the true security against my falling into any sin.
It was not John’s love to Christ, but Christ’s to John that made his safety. He did not say: ‘I love Thee so much that I cannot betray Thee.’ For all our feelings and emotions are but variable, and to build confidence upon them is to build a heavy building upon quicksand; the very weight of it drives out the foundations. But he thought to himself-or he felt rather than he thought-that all about him lay the sweet, warm, rich atmosphere of his Master’s love; and to a man who was encompassed by that, treachery was impossible.
Sin has no temptation so long as we actually enjoy the greater sweetness of Christ’s felt love. Would thirty pieces of silver have been a bribe to John? Would anything that could have terrified others have frightened him from his Master’s side whilst he felt His love? Will a handful of imitation jewellery, made out of coloured glass and paste, be any temptation to a man who bears a rich diamond on his finger? And will any of earth’s sweetness be a temptation to a man who lives in the continual consciousness of the great rich love of Christ wrapping him round about? Brethren, not ourselves, not our faith, not our emotion, not our religious experience; nothing that is in us, is any security that we may not be tempted, and yield to the temptation, and deny or betray our Lord. There is only one thing that is a security, and that is that we be folded to the heart, and held by the hand, of that loving Lord. Then-then we may be confident that we shall not fall; for ‘the Lord is able to make us stand.’
Such confidence is but the other side of our self-distrust; is the constant accompaniment of it, must have that self-distrust for its condition and prerequisite, and leads to a yet deeper and more blessed form of that self-distrust. Faith in Him and ‘no confidence in the flesh’ are but the two sides of the same coin, the obverse and the reverse. The seed, planted in the ground, sends a little rootlet down, and a little spikelet up, by the same vital act. And so in our hearts, as it were, the downward rootlet is self-despair, and the upward shoot is faith in Christ. The two emotions go together-the more we distrust ourselves the more we shall rest upon Him, and the more we rest upon Him, and feel that all our strength comes, not from our foot, but from the Rock on which it stands, the more we shall distrust our own ability and our own faithfulness.
Therefore, dear brethren, looking upon all the evil that is around us, and conscious in some measure of the weakness of our own hearts, let us do as a man would do who stands upon the narrow ledge of a cliff, and look sheer down into the depth below, and feels his head begin to reel and turn giddy; let us lay hold of the Guide’s hand, and if we cleave by Him, He will hold up our goings that our footsteps slip not. Nothing else will. No length of obedient service is any guarantee against treachery and rebellion. As John Bunyan saw, there was a backdoor to hell from the gate of the Celestial City. Men have lived for years consistent professing Christians, and have fallen at last. Many a ship has come across half the world, and gone to pieces on the harbour bar. Many an army, victorious in a hundred fights, has been annihilated at last. No depths of religious experience, no heights of religious blessedness, no attainments of past virtue and self-sacrifice, are any guarantees for to-morrow. Trust in nothing and in nobody, least of all in yourselves and your own past. Trust only in Jesus Christ.
‘Now unto Him that is able to keep us from falling, and to present us faultless before the presence of His glory with exceeding joy; to the only wise God our Saviour be glory and majesty, dominion and power, both now and for ever.’ Amen.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v21 J. W. McGarvey's The Fourfold Gospel [CXIX. Judas' Betrayal…
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.
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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.
Paul E. Kretzmann 1924 · Public Domain On vv21, 27 The Traitor at the Table.
The Traitor at the Table.
v. 21. When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.
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v. 22. Then the disciples looked one on another, doubting of whom He spake.
v. 23. Now there was leaning on Jesus’ bosom one of His disciples, whom Jesus loved.
v. 24. Simon Peter therefore beckoned to him that he should ask who it should be of whom He spake.
v. 25. He then, lying on Jesus’ breast, saith unto Him, Lord, who is it?
v. 26. Jesus answered, He it is to whom I shall give a sop when I have dipped it. And when He had dipped the sop, He gave it to Judas Iscariot, the son of Simon.
The reference which Jesus had just made to His betrayer affected Him very deeply. He was deeply moved in the spirit, with sorrow over the ingratitude and baseness of the wretch that would use the familiarity and knowledge of intimacy to betray Him. Purposely the Lord does not mention the name of the traitor, since Peter and some of the rest would undoubtedly have taken measures to prevent the crime by dealing summarily with the man that contemplated such an atrocity, but merely says, with solemn deliberateness: One of you will betray Me. It was a tense moment. The sorrow of Jesus was transmitted to His faithful disciples. Involuntarily they became suspicious of one another; a feeling of uncertainty, of doubt took-hold of them; they did not dare to question one another’s loyalty outright, and so the situation became very strained. Some of them began excitedly to whisper and to discuss the meaning of this revelation; others appealed to Jesus whether they were the guilty ones. But Peter wanted the satisfaction of finding out from Jesus. Since John, therefore, was reclining next to Jesus in such a way that his head almost touched the breast of Jesus, and since this man, John, had the enviable distinction of enjoying the love of Christ in a special measure, Peter beckoned to him, making himself understood to him by some form of the sign language that he should get the information from Jesus. John, therefore, without attracting any attention, leaned over or moved more closely to Christ so that his head actually touched the chest of Jesus, and then softly asked Him, Lord, who is it? The Lord even now did not give the name of the traitor, but answered John, in the same confidential way, that it was he to whom He would give a morsel (of bread) which He was’ just then dipping into the sauce (charoseth), which was one of the dishes of the Passover meal. And suiting His action to His word, Jesus took the sop which He was just then dipping and gave it to Judas Iscariot. This incident revealed the traitor to John, and probably also to Peter. But as for the rest, it is probable that most of them did not notice the incident at the time, or did not attach any importance to it. For the entire matter was taken care of so quietly, almost secretly, that it attracted no attention from the rest of the table-round. Then, also, Judas dipped into the sauce at the same time that Jesus did, Mar 14:20. He, of course, knew to whom Jesus had reference, but he was brazen-faced enough even to ask Jesus whether it was he that would perform the dastardly deed of betraying the Master, Mat 26:25.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv21, 23, 26, 28 concerned, upset
troubled
concerned, upset
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Truly, truly
See how you translated this in John 1:51.
The disciples looked at each other, wondering of whom he was speaking
"The disciples looked at each other and wondered: "Who will betray Jesus?"
translationWords
Jesus
spirit
testimony
amen
betray
disciple
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv21, 23, 25, 26, 27, 28, 30 13:21 For the third time in the Gospel of…
13:21 For the third time in the Gospel of John, Jesus was deeply troubled (Greek tarassō; see 11:33; 12:27). The personal betrayal of Judas brought Jesus profound grief.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.