Exegetical and Hermeneutical Commentary of John 13:21
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.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. Was troubled in spirit.] See Clarke on Joh 11:33.
And testified] Spoke with great earnestness.
Shall betray me.] , 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?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. When Jesus had thus said, he wastroubled in spirit, and testified, and said, Verily, verily, I sayunto you, One of you shall betray meThe announcement of Joh13:18 seems not to have been plain enough to be quiteapprehended, save by the traitor himself. He will therefore speak itout in terms not to be misunderstood. But how much it cost Him to dothis, appears from the “trouble” that came over His”spirit”visible emotion, no doubtbefore He got ituttered. What wounded susceptibility does this disclose, and whatexquisite delicacy in His social intercourse with the Twelve, to whomHe cannot, without an effort, break the subject!
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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,
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.
Fuente: John Gill’s Exposition of the Entire Bible
He was troubled in the spirit ( ). First aorist passive indicative of and the locative case of . See already John 11:33; John 12:27 for this use of for the agitation of Christ’s spirit. In John 14:1; John 14:27 it is used of the disciples. Jesus was one with God (5:19) and yet he had our real humanity (1:14).
Testified (). First aorist active indicative of , definite witness as in John 4:44; John 18:37.
One of you shall betray me ( ). Future active of , to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matt 26:21 and the idea in Lu 22:21. Jesus had said a year ago that “one of you is a devil” (Joh 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.
Fuente: Robertson’s Word Pictures in the New Testament
Was troubled in Spirit. See on Joh 11:33; Joh 12:27. The agitation was in the highest region of the spiritual life [] .
One of you shall betray me. So Matthew and Mark, with the addition of, who eateth with me. Luke, the hand of him that betrayeth me is with me on the table.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “When Jesus had thus said,” (tauta eipon lesous) “When Jesus had spoken these things,” at length, in the atmosphere of Simon the Leper’s home, with Martha, Mary, and Lazarus present, where He had been anointed by Mary, had Himself washed the disciples’ feet, then further instructed His disciples regarding humility, service to one another, and warned of His soon betrayal by Judas, one of His own apostles, who was treacherous.
2) “He was troubled in spirit,” (etarachthe to pneumati) “He was troubled in the spirit,” agitated, excited, stirred, distressed, or shook up in His emotional being, Heb 4:15-16. Two things troubled Him: 1) His disciples had quarreled over who would be greatest when He was gone, Mat 20:20-28; Mat 20:2) Judas the traitor waited like a coiled snake to strike.
3) “And testified, and said,” (kai emarturesen kai eipen) “And he witnessed and said,” solemnly declared.
4) “Verily, verily, I say unto you,” (Amen, amen, I tell you all) because I desire you to be prepared for the disappointment.
5) “That one of you shall betray me,” (hoti heis eks humon paradosei) “That one of you (disciples) will betray me,” give my up to be put to death, as prophesied by David, Psa 41:9. He dared not yet name Judas, else the others, led by Peter may have killed him.
Fuente: Garner-Howes Baptist Commentary
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.
Fuente: Calvin’s Complete Commentary
THE SELFISH SERVANT OF SIN
Text 13:21-30
21
When Jesus had thus said, he was troubled in the spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
22
The disciples looked one on another, doubting of whom he spake.
23
There was at the table reclining in Jesus bosom one of his disciples, whom Jesus loved.
24
Simon Peter therefore beckoneth to him, and saith unto him, Tell us who it is of whom he speaketh.
25
He leaning back, as he was, on Jesus breast saith unto him, Lord, who is it?
26
Jesus therefore answereth, He it is, for whom I shall dip the sop, and give it him. So when he had dipped the sop, he taketh and giveth it to Judas, the son of Simon Iscariot.
27
And after the sop, then entered Satan into him, Jesus therefore saith unto him, What thou doest, do quickly.
28
Now no man at the table knew for what intent he spake this unto him.
29
For some thought, because Judas had the bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the poor.
30
He then having received the sop went out straightway; and it was night.
Queries
a.
Why was Jesus troubled in the spirit?
b.
Why did none of the disciples know for what intent Jesus spoke to Judas?
c.
Why did Jesus instruct Judas to do quickly what he was doing?
Paraphrase
Having prophecied these things concerning his betrayal and the disciples future need for faith, Jesus was deeply disturbed of spirit and said to his disciples, I tell you solemnly, One of you will hand me over to the authorities. The disciples began looking at one another in startled perplexity, and kept looking at one another in silent suspicion, puzzled concerning whom he spake. One of his disciples, the one with whom Jesus was especially delighted and loved, was reclining at the table next to him on the same couch. So Simon Peter, on the next couch, signaled with a nod to this disciple and said, Tell us who it is of whom he is speaking. That disciple, leaning his head back upon the bosom of Jesus, whispered to him, Lord who is it? Jesus answered softly, It is that one to whom I shall give this morsel of bread after I have dipped it into the sop. Taking the piece of bread he dipped it into the sop and gave it to Judas, son of Simon Iscariot. After Judas had taken this piece of bread he made up his mind completely and allowed Satan to enter his heart and totally possess him. Jesus said to him in a voice loud enough for all to hear, What you are going to do, do quickly! None of those reclining at the table, not even those who were told about the traitor, understood the meaning of what Jesus said to Judas. Some of them thought since Judas had the money purse, that Jesus was instructing Judas to hurry and purchase provisions for the seven-day festival of Passover, or that he was instructing Judas to make haste on a mission of alms-giving to the poor. So Judas took the piece of bread and then went out quickly; and it was night!
Summary
In spite of the lesson on humble love and in spite of the Master exposing his shameful, deadly scheme, the selfish servant of sin, Judas, surrenders completely to the Devil.
Comment
After Jesus had prophecied concerning the betrayer (Joh. 13:18), He became deeply disturbed in His spirit. The inward turmoil of spirit was apparent to John who later recorded it. His heart is troubled by the one who is planning to betray Him and He repeats His warning. His heart was sick and groaned within Him over the imminent spiritual suicide of Judas. Jesus loved Judas! He tried until the very end to bring Judas to repentance. The tender Shepherd of souls is not willing that any should perish. Jesus was also much concerned about the spiritual weakness of the other disciples which they had exhibited here at this last supper. When He thought of the betrayer He also looked forward prophetically when they would all flee from Him like scattered sheep (cf. Mat. 26:31). The anguish of spirit here was also a prelude to the anguish of spirit in Gethsemane and Golgotha where He suffered the burden of all mans sins.
Judas was a master at deception. Outwardly no one could tell the difference between him and the other eleven disciples of Jesus. He was an excellent play-actor (hypocrite). He had even faked a concern for the poor (Joh. 12:4-5) with such finesse that he prompted the others to criticize Jesus at one time. He had fooled the other eleven completely. When Jesus uttered His solemn warning (Joh. 13:21) it fell like a bombshell in the midst of that festive evening. The disciples were startled, incredulous, perplexed and began looking round about at one another in silent suspicion. Judas joined in, skillfully portraying one who was innocently dumbfounded.
Now the Jews did not sit upright when they ate at a festive table such as this. The Greek word anakeimenos means reclining at table. The table was usually a low solid block. The couches were arranged around the table in U shape. The couches were placed with their heads toward the table and their feet away from the table in an oblique fashion (see diagram below). The chief place is near the center of the right side of the table. The next place of honor is that at the left side of the host (occupied by Judas) and the next place of honor at the right side of the host (occupied by John). The diners reclined by resting upon their left elbow, thus leaving the right hand free to deal with the food. Reclining in such a way a mans head was literally upon the bosom of the person reclining on his left.
THE SUPPER SCENE. Around a low, Eastern table, oval or rather elongated, two parts covered with a cloth, the single divans or pillows are ranged in the form of an elongated horseshoe, leaving free one end of the table, somewhat as in the accompanying cut. Here, A represents the table; BB respectively the ends of the two rows of single divans on which each guest reclines, lying on his left side, and leaning on the left hand, with his head (H) nearest the table, and his feet (F) stretching back towards the ground. Thus we see how Jesus could wash their feet. As to the arrangements of the guests, the chief personage would sit near one end of the table. If there were three persons, he would sit between the two. We know from the Gospel narrative that John occupied the place on Jesus right, at that end of the divans, as we may call it, at the head of the table. But the chief place next to the Master would be that to his left, or above him.
After a few moments of stunned silence and suspicious glances, the disciples began to ask one by one, Is it I, Lord? (Mat. 26:22; Mar. 14:19) and they began to question one another, which of them it was that would do this (Luk. 22:23). The first answer of the Lord was a general one simply indicating that the betrayer was sitting and partaking with Him at the same table (cf. Mat. 26:23; Mar. 14:20). It is plain that the other disciples did not yet know who was meant. It seems that Jesus was conducting an almost private conversation with Judas. Judas even asked, Is it I, Lord? Jesus replied, Thou hast said! And apparently, no one heard this replynot even John.
Simon Peter, the impetuous, signaled with a nod to the disciple whom Jesus loved, the one reclining upon His bosom, to tell the rest of them who the traitor was. Peter assumed that John, favored with a place so close to the Master, would know if anyone did. John, however, did not know and so he leaned his head back upon the bosom of Jesus and whispered, Lord, who is it? Johns question was probably unheard by the others. Evidently the reply of Jesus, He it is, for whom I shall dip the sop, and give it him, was also inaudible to all except John and Judas (and perhaps, Peter).
There must be some significance that Judas was sitting so close to the Saviour, on His left in the place of honor, that night. Even the offering by the host of a special morsel dipped in the sop to a particular guest was a sign of special concern. When the Jews wanted to show their concern for a guest, they invited the guest to dip food with them (cf. Rth. 2:14). The very fact that Jesus kept reminding Judas that his scheme was known was an attempt to rescue Judas from his headlong rush into spiritual suicide. All of these acts of love and concern were appeals from the very heart of Jesus toward Judas reclamation.
After Judas had taken this piece of bread he made up his mind completely and surrendered his whole heart to Satan. Then Satan entered into Judas. The point to remember is that Satan accomplished total victory over Judas only because Judas allowed him to do so. We are warned . . . neither give place to the devil (Eph. 4:27). We are encouraged Submit yourselves therefore to God. Resist the devil, and he will flee from you (Jas. 4:7). We are warned that Satan can take advantage of us if we are ignorant of his devices (2Co. 2:11). Satan is a spiritual being and he operates in the spiritual realm. We wrestle not against flesh and blood . . . but against ideas, philosophies and thoughts. Unless we fill our minds with the thoughts and revelations of the Holy Spirit, we are leaving it open for Satan to enter. And when we willingly concentrate on worldliness and evil, Satan has a completely unrestricted highway into our heart. This is what Judas did! He so loved money that he was trapped and drowned in destruction and perdition (cf. 1Ti. 6:7-10).
When men deliberately and rebelliously exchange the truth of God for a lie, (Rom. 1:25), God gives up! When men do not wish to retain God in their knowledge (Rom. 1:28), when they have no love for the truth (2Th. 2:10-12), God gives up and allows them to be deluded into believing a lie!
Jesus knew that Judas had allowed the devil to take complete possession of him. Judas had exchanged the truth of God for a lie. The Incarnate God could do no more for Judas and so He said, What thou doest, do quickly! Why would Jesus make this command? Perhaps to drive the betrayer from the midst of the others immediately so that the few remaining hours may be directed toward those who will profit from the instructions. Judas had bargained to hand Jesus over to the authorities but the exact time for His arrest and death had not yet been set. The authorities had definitely decided Jesus should not be killed during the feast (Mat. 26:5). Judas thought that Jesus was in his hand; Jesus tells him that the reverse is true. Jesus orders Judas to do this business quickly, to carry it out when Jesus wants it done (Mat. 26:2) during the feast!
John knew who the betrayer was. Perhaps even Peter knew his identity, but none seemed to know the meaning of Jesus last command to Judas. It appears that they thought Judas was sent quickly to buy something needed for the remainder of the passover feast, or, perhaps to act quickly in giving something to the poor. Judas was the treasurer of the group and these two suppositions seemed the only reason for the command.
Some commentators use Joh. 13:29 to prove that the supper here recorded in Joh. 13:1-38 is not the passover supper because the disciples would have known that Judas could not purchase anything that night for a feast which was already over. However, the Passover lasted seven days. It is, therefore, entirely reasonable to record that the disciples supposed Judas to have been sent for more supplies for the remaining days of the feast. Especially would he be sent with haste if the next day was a holy day of the feast when nothing could be purchased.
Judas acted the deception out to the end. He brazenly took the morsel offered to him by Jesus. And then, probably to be away from the penetrating and meaningful looks of Jesus as quickly as possible, he went out straightway.
The phrase and it was night, has great impact. It was night for the sun had gone behind the horizon, but it was night for another reason also, The outer darkness had overtaken Judas for he had allowed the god of this world to blind him to the Son of Righteousness. It is always night when a man turns his back on Jesus Christ the True Light. He who walks in darkness does not know where he is going and he stumbles and falls because the darkness blinds his eyes (cf. Joh. 1:4-5; Joh. 3:19-21).
Quiz
1.
Give 3 reasons why Jesus would be troubled in the spirit.
2.
How would the principle characters of this section probably be located around the supper table?
3.
How did Satan enter into Judas?
4.
Why did Jesus command Judas to act quickly?
5.
How many do we suppose knew who the traitor was?
Fuente: College Press Bible Study Textbook Series
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
124. JESUS FORETELLS THAT ONE OF THE DISCIPLES WILL BETRAY HIM, Joh 13:21-35 .
Mat 26:21-28
Harmony.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘The disciples looked at one another not sure of whom he spoke’.
Nothing that Judas had done had brought Judas under suspicion, although John appears to have been a little unsure of him for other reason (Joh 12:6). However, there is a great deal of difference between petty theft and open betrayal, and John might even have seen Judas’ dishonesty as the betrayal Jesus was speaking about. The verb is continuous. It suggests a stunned silence as they looked from one to another again and again. They were totally baffled, and not a little uncomfortable.. The other Gospels tell us that they asked, aware of their own possible frailty, ‘Lord, is it I?’ They knew Jesus must be right and it awakened their worst nightmares and fears about themselves. They were not, however, thinking of quite such a total betrayal as Judas would perpetrate. They were probably thinking in terms of ‘letting the Lord down’.
Fuente: Commentary Series on the Bible by Peter Pett
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.
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Joh 13:21. He was troubled in spirit, “He shewed a more than ordinary trouble and concern of mind, not merely at his own sufferings, but at the horrid wickedness and ingratitude of Judas, who was thereby bringing the most dreadful destruction upon himself: and, speaking with great earnestness, he said, I, who am Truth itself, assure you that one of your number, who has been all along a witness of my life and miracles, and whom I have chosen to be one of my apostles, and laid under the highest obligations, will neverthelessbasely deliver me into the hands of my enemies, who will put me to death.” The original will fully as well bear to be rendered will betray as shall betray.
Fuente: Commentary on the Holy Bible by Thomas Coke
Joh 13:21-22 . The thought of Jesus recurs in deep excitement and agitation owing to which, probably, an interrupting pause occurred back to the traitor; [129] it constrains Him now to testify with the most straightforward definiteness what He knows, but at which He had previously only hinted: One of you will betray me! Comp. Mat 26:21-22 , in comparison with whose representation that of John is to be preferred.
] in His Spirit (Joh 11:33 ), not: through the divine Spirit (Hilgenfeld).
, . . .] “perculsi rei atrocitate vix credibili animis probis minimeque suspicacibus,” Grotius. Judas may likewise have dissembled .
[129] The course of thought which Godet supposes is pure invention: “If the true apostle carries within himself God (ver. 20), the traitor carries in himself Satan” (ver. 25).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
a Caeterum videtur vester Gonzaga, &c. Dr Prideaux contra Eudemon.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21 30. ] Contrast of the manifestations of love and hate . See notes on Mat 26:21-25 .Mar 14:18-21Mar 14:18-21 .Luk 22:21-23Luk 22:21-23 .
Fuente: Henry Alford’s Greek Testament
21. ] See above. One of those mysterious troublings of spirit, which passed over our Lord, ch. Joh 11:33 and Joh 12:27 .
. implies the delivery of some solemn and important announcement. This was the first time He had ever spoken so plainly. All four Evangelists agree in the substance of the announcement.
Fuente: Henry Alford’s Greek Testament
Joh 13:21-30 . Judas is eliminated from the company .
Fuente: The Expositors Greek Testament by Robertson
Joh 13:21 . . Two elements in the company had prevented Jesus from freely uttering His last counsels to the Twelve. (1) They had manifested dissension which would prevent them from acting together when He was gone, and a temper which would prevent them from receiving His words. And (2) there was among them a, traitor. The first element of discord had been removed by the feet-washing. He now proceeds to eliminate the second. But to have at once named the traitor would have been fatal. Peter and the rest would have taken steps to defeat, if not to put an end to Judas. Therefore He merely says, . This it was which troubled His spirit, that one of the Twelve whom He had so cherished should turn traitor, using the familiarity and knowledge of intimacy to betray Him.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Joh 13:21-30
21When Jesus had said this, He became troubled in spirit, and testified and said, “Truly, truly, I say to you, that one of you will betray Me.” 22The disciples began looking at one another, at a loss to know of which one He was speaking. 23There was reclining on Jesus’ bosom one of His disciples, whom Jesus loved. 24So Simon Peter gestured to him, and said to him, “Tell us who it is of whom He is speaking.” 25He, leaning back thus on Jesus’ bosom, said to Him, “Lord, who is it?” 26Jesus then answered, “That is the one for whom I shall dip the morsel and give it to him.” So when He had dipped the morsel, He took and gave it to Judas, the son of Simon Iscariot. 27After the morsel, Satan then entered into him. Therefore Jesus said to him, “What you do, do quickly.” 28Now no one of those reclining at the table knew for what purpose He had said this to him. 29For some were supposing, because Judas had the money box, that Jesus was saying to him, “Buy the things we have need of for the feast”; or else, that he should give something to the poor. 30So after receiving the morsel he went out immediately; and it was night.
Joh 13:21 “He became troubled in spirit” Judas’ betrayal really upset Jesus (the same word used of Jesus in Joh 12:27). Jesus chose Judas because of his spiritual potential, but it never came to fruition (cf. Joh 13:18).
“Truly, truly” See note at Joh 1:51.
Joh 13:22 This is a surprising verse. The inner-circle disciples were afraid that a predetermined plan might make them the betrayer (cf. Mar 14:19). This is the problem with determinism. God’s actions do not violate human free will, but accentuates and finalizes its consequences!
Joh 13:23 “whom Jesus loved” This seems to refer to John himself (cf. Joh 13:23; Joh 13:25; Joh 19:26-27; Joh 19:34-35; Joh 20:2-5; Joh 20:8; Joh 21:7; Joh 21:20-24). Chapter 19, Joh 13:26 confirms this. John’s name never appears in this Gospel. Did Jesus have favorites? Well, He did have an inner circle (Peter, James, and John) and a special family (Lazarus, Mary, Martha).
Joh 13:25 This context reflects the typical eating arrangements of the first century Palestine. The disciples would be lying at a low, horseshoe shaped table, leaning on their left elbows with their feet behind them, eating with their right hands. John was on Jesus’ right, Judas on His left (the place of honor). The reason for the seating order is not given in Scripture. John leaned back and asked Jesus a question.
Joh 13:26 “the one for whom I shall dip the morsel and give it to him” This was a sign of honor (cf. Rth 2:14). Judas was reclining on Jesus’ left side, which was also the place of honor. Jesus was still trying to reach Judas!
The morsel was a dish of bitter herbs and sauce (see special Topic at Joh 13:2). The Mark parallel (Joh 14:20) states “with me.” This is an eyewitness detail confusion.
“Iscariot” See Special Topic below and the notes at Joh 6:71; Joh 18:2.
SPECIAL TOPIC: ISCARIOT
Joh 13:27 “Satan then entered into him” This is the only use of the term “Satan” in John’s Gospel. It means “adversary” in Hebrew (cf. Luk 22:3 and Joh 13:2). See Special Topic at Joh 12:31. Is Judas not responsible because Satan entered into him? There is a tension in the Bible between the actions of the spiritual realm (God hardening Pharaoh’s heart) and human responsibility in the physical realm. Humans are surely not as free in their choices as they think. All of us are historically, experientially, and genetically conditioned. Added to these physical determiners is the spiritual realm (God, Spirit, angels, Satan, and demons). This is the mystery! However, humans are not robots; we are responsible for our actions, choices, and their consequences. Judas acted! He did not act alone! But he is morally responsible for his actions. Judas’ betrayal was predicted (Joh 13:18). Satan was the instigator (see SPECIAL TOPIC: PERSONAL EVIL at Joh 12:31). It is tragic that Judas never fully came “to know” or trust Jesus.
Joh 13:29 “Judas had the money box” Judas was in charge of the group’s money (cf. Joh 12:6). See full note at Joh 18:2.
Joh 13:30 “it was night” Is this a time element or a spiritual evaluation? John often uses these ambiguous phrases which can be understood in several ways (i.e., Nicodemus, cf. Joh 3:2; Joh 19:39).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
troubled. See Joh 11:33.
Spirit. App-101.
of = out of. Greek. ek. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
21-30.] Contrast of the manifestations of love and hate. See notes on Mat 26:21-25. Mar 14:18-21. Luk 22:21-23.
Fuente: The Greek Testament
Joh 13:21. , testified) gravely [impressively], as in the case of a thing hidden.- , one of you) It was advantageous to them all, that Jesus at first spake indefinitely.
Fuente: Gnomon of the New Testament
Joh 13:21
Joh 13:21
When Jesus had thus said, he was troubled in the spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.-After saying these things, his mind recurred to the treason of Judas, and the sufferings before him and this troubled him. Jesus had all the repugnance of a strong sensitive nature to suffering and he shrank from it, as his prayer remove this cup from me indicates, and he repeats in sorrowful tones that one of you shall betray me.
Fuente: Old and New Testaments Restoration Commentary
Kindness to the Traitor
Joh 13:21-30
In the circle of the Twelve, Judas represented the carnal idea of the Messiah, which was directly opposed to the spirit just manifested in the washing of their feet. If he would not humble himself and renounce that spirit, Judas must depart; and a great sense of relief must have been experienced by our Lord, and to an extent by them all.
The people of the East lay rather than sat at table, each guest having his left arm on a cushion, so as to support the head, the right being at liberty for eating. Thus the head of each was near the breast of his companion on the left. Such was the place of John with regard to the Master at the Last Supper, and it was easy to whisper the inquiry of Joh 13:25. In the course of the Paschal meal, the father would offer to the guests pieces of bread dipped in a sauce of fruit, representing the fruits of the Promised Land. It was a sign of special attention, and was one more appeal to the conscience of Judas. He might yet have found pardon. But John saw, as his attention was attracted to him, a change pass over his features, which indicated that the traitor had finally cast the wavering balance on the side of Satan.
Fuente: F.B. Meyer’s Through the Bible Commentary
he was: Joh 11:33, Joh 11:35, Joh 11:38, Joh 12:27, Mat 26:38, Mar 3:5, Act 17:16, Rom 9:2, Rom 9:3, 2Co 2:12, 2Co 2:13
one: Joh 13:2, Joh 13:18, Mat 26:21, Mar 14:18, Luk 22:21, Luk 22:22, Act 1:16, Act 1:17, 1Jo 2:19
Reciprocal: Psa 139:3 – and art acquainted Mat 5:18 – verily Mat 26:20 – when Joh 1:51 – Verily Joh 6:70 – and one Joh 13:11 – General
Fuente: The Treasury of Scripture Knowledge
1
Troubled is from the same Greek word as that in Joh 12:27, and the definition is the same in each place. However, the cause of His agitation in the present instance was the thought of being betrayed by one of the group at the table.
Fuente: Combined Bible Commentary
The subject of the verses before us is a very painful one. They describe the last scene between our Lord Jesus Christ and the false Apostle Judas Iscariot. They contain the last words which passed between them before they parted forever in this world. They never seem to have met again on earth, excepting in the garden when our Lord was taken prisoner. Within a short time both the holy Master and the treacherous servant were dead. They will never meet again in the body till the trumpet sounds, and the dead are raised, and the judgment is set, and the books are opened. What an awful meeting will that be!
Let us mark, firstly, in this passage, what trouble our Lord Jesus went through for the sake of our souls. We are told that shortly after washing the disciples’ feet, He “was troubled in spirit, and said, One of you shall betray Me.”
The whole length and breadth and depth of our Master’s troubles during His earthly ministry are far beyond the conception of most people. His death and suffering on the cross were only the heading up and completion of His sorrows. But all throughout His life,-partly from the general unbelief of the Jews,-partly from the special hatred of the Pharisees and Sadducees,-partly from the weakness and infirmity of His few followers,-He must have been in a peculiar degree “a Man of sorrows and acquainted with grief.” (Isa 53:3.)
But the trouble before us was a singular and exceptional one. It was the bitter sorrow of seeing a chosen Apostle deliberately becoming an apostate, a backslider, and an ungrateful traitor. That it was a foreseen sorrow from the beginning we need not doubt; but sorrow is not less acute because long foreseen. That it was a peculiarly cutting sorrow is very evident. Nothing is found so hard for flesh and blood to bear as ingratitude. Even a poet of our own has said that it is “sharper than a serpent’s tooth to have a thankless child.” Absalom’s rebellion seems to have been David’s heaviest trouble, and Judas Iscariot’s treachery seems to have been one of the heaviest trials of the Son of David. When He saw it drawing near He was “troubled in spirit.”
Passages like these should make us see the amazing love of Christ to sinners. How many cups of sorrow He drained to the dregs in working out our salvation, beside the mighty cup of bearing our sins. They show us how little reason we have for complaining when friends fail us, and men disappoint us. If we share our Master’s lot we have no cause to be surprised. Above all, they show us the perfect suitableness of Christ to be our Savior. He can sympathize with us. He has suffered Himself, and can feel for those who are ill-used and forsaken.
Let us mark, secondly, in these verses, the power and malignity of our great enemy the devil. We are told in the beginning of the chapter that he “put it into the heart” of Judas to betray our Lord. We are told here that he “entered into” him. First he suggests: then he commands. First he knocks at the door and asks permission to come in: then, once admitted, he takes complete possession, and rules the whole inward man like a tyrant.
Let us take heed that we are not “ignorant of Satan’s devices.” He is still going to and fro in the earth, seeking whom he may devour. He is about our path, and about our bed, and spies out all our ways. Our only safety lies in resisting him at the first, and not listening to his first advances. For this we are all responsible. Strong as he is, he has no power to do us harm, if we cry to the stronger One in heaven, and use the means which He has appointed. It is a standing principle of Christianity, and will ever be found true. “Resist the devil, and he will flee from you.” (Jam 4:7.)
Once let a man begin tampering with the devil, and he never knows how far he may fall. Trifling with the first thoughts of sin,-making light of evil ideas when first offered to our hearts,-allowing Satan to talk to us, and flatter us, and put bad notions into our hearts,-all this may seem a small matter to many. It is precisely at this point that the road to ruin often begins. He that allows Satan to sow wicked thoughts will soon find within his heart a crop of wicked habits. Happy is he who really believes that there is a devil, and believing, watches and prays daily that he may be kept from his temptations.
Let us mark, lastly, in these verses, the extreme hardness which comes over the heart of a backsliding professor of religion. This is a thing which is most painfully brought out in the case of Judas Iscariot. One might have thought that the sight of our Lord’s trouble, and the solemn warning, “One of you shall betray Me,” would have stirred the conscience of this unhappy man. But it did not do so. One might have thought that the solemn words, “that thou doest, do quickly,” would have arrested him, and made him ashamed of his intended sin. But nothing seems to have moved him. Like one whose conscience was dead, buried, and gone, he rises and goes out to do his wicked work, and parts with his Lord forever.
The extent to which we may harden ourselves by resisting light and knowledge is one of the most fearful facts in our nature. We may become past feeling, like those whose limbs are mortified before they die. We may lose entirely all sense of fear, or shame, or remorse, and have a heart as hard as the nether millstone, blind to every warning, and deaf to every appeal. It is a sore disease, but one which unhappily is not uncommon among professing Christians. None seem so liable to it as those who, having great light and privilege, deliberately turn their backs on Christ, and return to the world. Nothing seems likely to touch such people, but the voice of the archangel and the trump of God.
Let us watch jealously over our hearts, and beware of giving way to the beginnings of sin. Happy is he who feareth always, and walks humbly with his God. The strongest Christian is the one who feels his weakness most, and cries most frequently, “Hold Thou me up, and I shall be safe.” (Psa 119:117; Pro 28:14.)
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Notes-
v21.-[When Jesus had thus said.] This would be more literally rendered, “had said these things,” referring to all He had just been saying.
There seems to be a kind of break or pause in the narrative here. This is the point in John’s narrative where the institution of the Lord’s Supper seems to come in. At any rate there seems no point, comparing his account of this evening with that of Matthew, Mark, and Luke, where it can be so well fitted in. This is the view of Jansenius, Lampe, and Burgon.
[He was troubled in spirit.] This expression applied to our Lord is peculiar to John. We find it only in his Gospel, here and at Joh 11:33 and Joh 12:27. Here it seems to mean principally the pain and sorrow which our Lord experienced, on seeing one of his own chosen Apostles about to betray him. In addition to this, it probably includes that peculiar agony and distress of soul which our Lord was subject to under the presence of a world’s sin laid upon Him, and which we see intensified in the garden of Gethsemane.
Let it be noted, that of all the Gospel writers John is the one who dwells most fully on the Divine nature of our Lord, and also is the one who describes most fully the reality of His human affections.
Observe that to be troubled and disturbed in mind is not in itself sinful. Brentius remarks, after Augustine, how foolish were the Stoic philosophers, who taught that a wise man is never disturbed in mind.
Musculus thinks that our Lord’s distress and sorrow at the sight of the wickedness of Judas had much to do with this “trouble of spirit.” Nothing so sad as the sight of a hardened, incorrigible backslider.
[And testified, and said.] The frequency with which John used the word “testified” is very remarkable. It occurs thirty-three times in his Gospel, and only three times in all the other three Gospels. Why our Lord is said to “testify” in this place is hard to see. We must suppose that it means He made an open, solemn declaration in a very impressive manner, like a witness bearing testimony to some great and unexpected fact.
[Verily…I say…one of you…betray me.] The solemn “Amen, amen,” here, as elsewhere, was calculated to arrest the attention of the disciples to the declaration our Lord was going to make. “One out of you (i.e., out of your number) shall betray Me. My last and crowning trial draws near. I am about to bear a world’s sins, in my own body on the tree; and painful as it is to say, the first step in the history of my passion shall be my betrayal by one of yourselves.”
Let us note our Lord’s thorough foreknowledge of all the details of His sufferings, as well as of the great fact that He was about to be killed.
v22.-[Then the disciples looked…another.] The first effect of our Lord’s declaration seems to have been silence. Like men stunned and amazed, the disciples looked at one another in astonishment. The thing announced was the last thing they expected to hear.
[Doubting of whom he spake.] The word “doubting” hardly conveys the full force of the Greek here. It is rather, as 2Co 4:8, “perplexed,” “puzzled.”
Let us note that neither here nor afterwards does any suspicion appear to have fallen on Judas. For anything we can see he looked as good as Peter, James, and John, and as unlikely to betray his Master. The length to which hypocrisy can go is very awful.
v23.-[Now…leaning…Jesus’ bosom.] To understand this we must remember the customs of the East, in the time of our Lord, about the position and attitude of the guests at a meal. They did not sit, but reclined. The famous picture of the Last Supper, by Leonardo Da Vinci, gives a totally inaccurate idea of the scene.
[One…disciples…Jesus loved.] There can be no doubt this was John, the writer of this Gospel. It is the first time he speaks of himself in this way, and the expression occurs afterwards four times, Joh 19:26, Joh 20:2, Joh 21:7, Joh 21:20.
The Greek word rendered “loved” deserves notice. It signifies the higher, nobler, and more refined kind of love. There are two words in the Greek language translated “love” in the New Testament.
Let it be noted that the general special love with which our Lord loved all His disciples did not prevent His having a particular love for one individual. Why he specially loved John we are not told. Gifts certainly do not appear so much in John as grace. But it is worth noticing that love seems more the characteristic of John than of any disciple, and that in this he showed more of the mind of Christ. It is quite clear that special friendship for one individual is quite consistent with love for all.
It is noteworthy that of all the writers of the New Testament, none goes so deep and reveals so much of the hidden things of God as he who lay in the bosom of Christ.
v24.-[Simon Peter therefore beckoned, etc.] The characteristic forwardness and zeal of Peter come out strikingly in this verse. None seem so excited by our Lord’s announcement as he is. None is so anxious to know of whom our Lord can be speaking. He cannot wait silently like the others. He makes a sign to John to ask privately who it can be. A fisherman by early training, like John, he was probably intimate with him, and could make himself understood by signs.
Let us note that the whole transaction seems to show that Peter did not sit next [to] our Lord in the post of honour and favour. That place was given to John.
Rollock here observes, that so far from Peter having any primacy among the Apostles, he here uses the intercession of John!
v25.-[He then lying on Jesus’ breast, etc.] The Greek words here would be more literally rendered, “He having fallen upon.” It is so translated in eleven out of twelve other places where it occurs in the New Testament. The idea is evidently of one moving and leaning towards another, so as to get closer to him and whisper a question, so as not to be heard or observed. That this is what John did is evident. It is plain that he did not say out aloud, “Lord, who is it?”
v26.-[Jesus answered…He…sop…dipped it.] The action by which our Lord told John He would indicate the traitor to him, was probably so common at an Eastern banquet, that no one at the table would remark anything about it. That it was a common way of eating is shown by Rth 2:14, “Dip thy morsel in the vinegar.” The word “sop,” the marginal reading tells us, might be translated “morsel.” To give a morsel, as our Lord did, was probably a mark of favour or compliment.
That our Lord’s answer was whispered, is evident. No one seems to have noticed it, except John.
Hengstenberg observes, that by this act of kindness and attention Jesus “would touch the heart of Judas once more, if haply he might be susceptible of better emotions.”
[And when…dipped…gave…Judas…Simon.] The word “gave” is literally “gives,” in the present tense, showing the immediate action which followed our Lord’s reply to John’s question.
Here, as elsewhere, it is noteworthy that John specially calls Judas “the son of Simon,” in order to make it quite clear what Judas it was who did this foul deed.
Bengel remarks, “How very near to Jesus was Judas on this occasion! But in a short time after, by what a wide gulf did glory separate Jesus from Judas, and destruction separate Judas from Jesus.”
v27.-[And after the sop…Satan entered…him.] Of course this does not mean that now for the first time Satan entered, but that from this moment Satan got full and entire possession of the heart of Judas. Up to this time he was in it, but now he possessed it.
The word “then” is emphatically given in the Greek, but omitted by our translators. It should be, “After the supper, then Satan entered into him.”
Let us note the reality, personality, and awful power of our great spiritual enemy the devil. There are degrees in his power and dominion over us. If his first temptations are not resisted, he may in the end gain full and entire possession of every part of our soul, and lead us captive to be his slaves. This seems the history of Judas.
Musculus observes that even at the first communion Satan was present, and busy in a heart.
[Then said Jesus…that…doest…do quickly.] The full meaning and purport of this solemn saying it is not easy to define positively. It is evidently a very elliptical saying, and we can only conjecture about it.
Of course we cannot suppose that our Lord desired to hasten on an act of wickedness, nor yet can we suppose for a moment that there was any impatience in our Lord, or unwillingness to await the hour of His sufferings.-But we must remember that our Lord foreknew perfectly all that was before Him in the next twenty-four hours. Does He not then speak to Judas as to one of the instruments in the great work which was about to be accomplished? Does He not seem to say, “If thou must indeed do this wicked act-and I know now that the prince of this world has got full possession of thy heart,-go on and do it. There need be no delay. I am ready to suffer and to die. Do thy part, and I will do mine. The Sacrifice is ready to be slain. Do thy part in the transaction, and let there be no unnecessary waste of time”?
Chrysostom says, ”This is not the expression of one commanding, nor advising, but of one reproaching, and showing him that He desired to correct him; but that since he was incorrigible, He let him go.”
Augustine says, “This was a word rather of glad readiness than of anger.”
Calvin says, ”Hitherto Jesus tried by various methods to bring Judas back, but to no purpose. Now He addresses him as a desperate man: ‘Go to destruction, since you have resolved to go to destruction.’ In doing so He performs the office of a Judge who condemns to death not those whom He drives of His own accord to ruin, but those who have already ruined themselves by their own fault.”
Cyril starts the odd idea that our Lord addresses these words to Satan rather than Judas, and as it were challenges him to do his worst!
Gerhard sees a likeness in the expression, to God’s words to Balaam, when He says, “Rise up and go.” (Num 22:20.) They did not signify approbation, but only a permission. Yet God’s anger was kindled when Balaam went with Balak’s ambassadors.
Musculus observes the use of the present tense here. It is not “What thou art going to do,” but “What thou art doing now.” Even at the Lord’s table wickedness was going on in Judas’ heart.
Lightfoot says, “I take this expression for a tacit, severe threat, pronounced not without scorn and indignation: ‘I know well what thou art contriving against Me. What thou doest, do quickly, else thy own death may prevent thee; for thou hast but a very short time to live. Thy own end draws on apace.'”
Whitby compares it to Eze 20:39; “Go ye, serve every one his idols.”
Some, as Hengstenberg, would render the Greek word for quickly “more quickly,” as if our Lord wished him to hasten his work. But there seems no necessity for this.
After all it is noteworthy that the disciples did not know what the saying meant; and even John, though writing forty or fifty years afterwards, by inspiration of God, was not directed to explain it, though he does explain our Lord’s sayings in other places. We may therefore safely leave the meaning somewhat uncertain.
That our Lord spoke these mysterious words aloud and openly, so that all the company heard, is quite evident from the context. John’s question was a whisper; His reply was another whisper, and neither was remarked or heard by others. But the address to Judas was heard by all.
v28.-[Now no man at the table, etc.] This verse would be more literally rendered, “Now this thing no one knew, of them that were sitting at table, for what purpose He said it to him.” The sentence confirms the statement above made, that both John’s question and our Lord’s answer were spoken in a whisper or undertone, and not noticed by any one. This sudden address of our Lord to Judas would therefore take the disciples by surprise.
v29.-[For some of them thought, etc.] This whole verse is interesting, and throws light on some curious points.
The statement that “Judas had the bag,” shows the position he occupied among the Apostles. He was so far from being suspected, that he had the charge of the common store of money. Bullinger even thinks that he must have been a man remarkable for wisdom, prudence, economy, and faithfulness.
The supposition of some, that Jesus told Judas to “buy the things needed against the feast,” shows clearly that our Lord did not work miracles in order to procure the necessaries required by Himself and His disciples. Christians must buy and sell like other people, and must manage their money affairs with prudence and economy. It also shows how little the disciples realized that their Master’s death was close at hand.
The supposition of others, that Jesus told Judas to “give something to the poor,” shows plainly what was our Lord’s custom in the matter of almsgiving. He sanctified and adorned the practice of caring for the poor by His own example. This passage, and Gal 2:10, deserve careful consideration. It may be doubted whether the English Poor Law has not tended to shut up English almsgiving far more than is right before God.
Let us mark the snares which attend the possession, fingering, and handling of money. The man who has care of the money in our Lord’s little company of followers, is the very man who makes shipwreck of his soul for ever, through the love of money. “Give me neither poverty nor riches,” should be a Christian’s frequent prayer. (Pro 30:8.)
Bullinger points out that the possession of money is evidently not in itself sinful and wicked, and argues from the verse that the Romish mendieant friars, and others who made a merit of self-imposed poverty, are under a complete delusion. It is not the having, but the misusing money which is sinful.
v30.-[He then…received….sop…immediately out.] The hasty departure of Judas as soon as our Lord had given him the morsel, and spoken the remarkable words already commented on, may easily be explained. He saw at once that our Lord knew all his plot, and dreaded exposure. His conscience condemned him, and he dared no longer sit in our Lord’s company. He at any rate understood what our Lord meant, if nobody else did. He felt himself detected and discovered, and for very shame got up and went away.
It is curious and noteworthy that John, at all events, must have known Judas to be the traitor, and yet he seems to have said nothing.
It seems very difficult to me to explain this part of the history of this memorable evening, unless we admit that Judas Iscariot received the Lord’s Supper with the other Apostles.-From this point to the seizure of our Lord in the garden, the narrative flows on without break or interruption, and I cannot see any place at which the Lord’s Supper can come in. I therefore hold strongly that Judas was actually a communicant.-The subject is very fully discussed by Gerhard, who takes this view, and confirms it by quotations from Cyprian, Jerome, Augustine, Chrysostom, Cyril of Jerusalem, Theodoret, Euthymius, Lombardus, Aquinas, Ferus, Toletus, Bellarmine, Jansenius, Baronius, Maldonatus, Calvin, Beza, Martyr, Bucer, and Whittaker. After all the expression of Luk 22:21 appears to me unanswerable.
[And it was night.] This emphatic little sentence of course is not inserted without a meaning; but why, we are left to conjecture.
Perhaps it was meant to show us that Judas purposely waited till darkness, to accomplish his deed of darkness. “This is your hour, and the power of darkness.” (Luk 22:53.)
Perhaps it was meant to show that Judas slunk off at a time when nobody could see where he went, follow him, or observe his movements.
Perhaps it was meant to show that the time was hastening on, and that our Lord had reason to say, “That thou doest, do quickly.”
Perhaps it was only meant to mark the precise time when our Lord delivered the exquisite address of the next three chapters. John loves to mark time and places in his narrative.
One thing, at any rate, is very clear. The expression shows that the first Lord’s Supper was not celebrated by day, but by night. The objections to an evening sacrament commonly made by certain persons, are really so untenable in the face of this passage, that one marvels how men of common sense can make them.
Fuente: Ryle’s Expository Thoughts on the Gospels
Joh 13:21. When Jesus had thus said, he was troubled in spirit, and bare witness, and said, Verily, verily, etc. All the expressions of the verse indicate how deeply the spirit of Jesus was moved, the troubled in spirit, the bare witness, the Verily, verily. Compassion, however, is not the leading feature of His mind at present. It is rather horror and indignation at the thought that over against His glorious mission of love to the world there should now appear in their utmost intensity the worldliness, the selfishness, and the sin that would fain defeat it all. Therefore He was troubled (comp. on Joh 11:33. Joh 12:27), and troubled in spirit, in the highest region of the spiritual life. Therefore He bare witness: not simply were His words plain, as compared with His previously obscure intimations of the approaching treachery (Joh 13:10; Joh 13:18), but He was now delivering a part of that mystery of the will of His Father which it was His mission to proclaim, and which announced the thickness of satanic darkness no less than the brightness of heavenly light. And therefore also He said Verily, verily; so solemn, so awful, so full of deep and far-reaching meaning, was the fact about to be realised. The same three-fold statement shows the greatness of the impression made upon the mind of the Evangelist.
I say unto you, That one of you shall betray me; sad, painful words, but as yet not understood by the disciples.
Fuente: A Popular Commentary on the New Testament
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.
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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 Lords 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
II. The dismissal of Judas: Joh 13:21-30.
Here also is a work of Jesus’ love towards His own. As long as Judas was present, His heart was under restraint, and could not give vent to all the feelings of which He was full. Joh 13:31 expresses in a life-like way the feeling of deliverance which Jesus Himself experiences on seeing the traitor withdraw; and it is at this moment that that rich outpouring begins which fills chaps. 14-17. These final moments of intimate association were indispensable to the Lord’s work.
Judas had represented, in the circle of the Twelve, the spirit of carnal Messianism, directly opposed to that which Jesus had just vindicated by the act of washing the feet; comp. Joh 6:64; Joh 6:70. If he was unwilling to renounce this spirit and humble himself, he must depart; it was the spirit of the false Messiah, of the Jewish Messiah, of the Antichrist that departed with him.
ADDITIONAL NOTES BY THE AMERICAN EDITOR.
Vv. 21-30.
1. The words at the beginning of Joh 13:20, , show how the mind of Jesus was, at this time, filled with the thought of the betrayal, and thus how natural it was for Him to allude to Judas in the earlier verses.
2. The external evidence seems, on the whole, to be favorable to the reading in Joh 13:24. If this text is adopted, it may imply a supposition on Peter’s part that John had been already informed as to the one whom Jesus referred to, or it may be understood as meaning that he should inquire of Jesus, and then make it known. It would seem probable that, if they all asked the question indicated in Mat 26:22, it must have been just before what is recorded in Joh 13:24 of John’s account.
3. The entering of Satan into Judas, which is here mentioned, must mean something more than the words having put it into the heart, which are found in Joh 13:2. The receiving of the was, it may be believed, the deciding-point in the history of Judas’ betrayal. After this act he was completely under the power of the evil spirit. By accepting this offering of friendship, and then going forth to carry out the designs of the enemies, he really at this moment betrayed the Son of man with a kiss.
4. Whether John includes himself when he says No one knew, Joh 13:28, is uncertain; but, as the purpose of Jesus appears to have been to speak only obscurely, it seems not improbable that he does. The form of expression in these verses would appear to indicate that a part of the company had no explanation at all to suggest with respect to the words spoken by Jesus to Judas, while a part thought of two possible explanations.
5. The bearing of Joh 13:29 on the question of the evening of the supper is not decisive. The sacred character of the Passover supper and of the evening on which it was celebrated renders it improbable that any one would leave, or be expected to leave the company before the feast, or that purchases would be made on that night. Moreover, we know that some preparations for this supper with the disciples were made two days before the Passover, and it would seem as if others of the kind indicated here would not have been left until the last moment. On the other hand, it is claimed that, if this was the evening of the 13th, there was a whole day before the Passover meal, and consequently there was no need for haste. Weiss urges, in answer to this, that the disciples may not have thought of Judas as about to go out immediately, but the story apparently indicates that their thought was connected with his hasty departure.The expression for the feast favors the view that the Paschal supper had not yet come, and yet not decisively, for the word may be used to designate that which followed the first evening.On the whole, this verse, like Joh 13:1, is reconcilable with either view, but the argument in both cases turns slightly towards the 13th as the date of this supper of Jesus and His disciples.
6. The Lord’s Supper is probably to be placed after the departure of Judas. This accords with the order of the narrative as given in Matthew and Mark; it is most easily reconciled with the progress of John’s narrative as compared with the others; and Luke, in this case as in some others, can easily be understood as not making the exact order of time a matter of special importance. Luke places the dispute as to who should be regarded as the greatest immediately after the institution of the Suppera thing which seems to be almost impossible. It would appear antecedently probable, also, that as Jesus knew that Judas would leave the company, He would wait until he had gone before He instituted the memorial feast and began the discourse of intimate friendship. If the institution of the Supper follows Joh 13:30, it may be best placed between this verse and Joh 13:31, or before Joh 13:33.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
CXIX.
JUDAS’ BETRAYAL AND PETER’S DENIAL FORETOLD.
(Jerusalem. Evening before the crucifixion.)
aMATT. XXVI. 21-25, 31-35; bMARK XIV. 18-21, 27-31; cLUKE XXII. 21-23, 31-38;
dJOHN XIII. 21-38.
b18 And d21 When Jesus had thus said, bas they sat and were eating, dhe was troubled in the spirit, and bJesus dtestified, and said, Verily, verily, I say [651] unto you, that one of you shall betray me. beven he that eateth with me. c21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas’ crime did not relieve the Lord from the sting of it. By the use of the word “betray” Jesus revealed to Judas that he had perfect knowledge of the peculiar crime which he was about to commit. To induce repentance the enormity of the crime is pointed out in two ways: 1. It was the act of one, an act in which no other could be found willing to have a part. 2. It was the act of one whose hand rested on the table, who was admitted to the closest intercourse and fellowship.] d22 The disciples looked one on another [in startled amazement], doubting of whom he spake. a22 And they bbegan to be {awere} exceeding sorrowful [that the Lord should be betrayed was sorrow enough, but that one of the twelve should do the deed was an added grief], c23 And they began to question among themselves, which of them it was that should do this thing. band abegan bto say unto him one by one, aevery one, Is it I, Lord? [The form of the question in the Greek indicates that it expects “No” for an answer, so that it may be rendered, “Surely it is not I?”] 23 And he answered and said, bunto them, It is one of the twelve, aHe that dipped {bdippeth} ahis hand with me in the dish, the same shall betray me. [According to Oriental custom, knives and forks were not used. One dish served to hold the sop for several people, that they might dip their bread into it. In so large a company, two or three bowls would be used for convenience’ sake. The words of Jesus, therefore, limited the circle of accused ones from twelve to four or five, and also further emphasized the tender and close intimacy between the traitor and the Master.] b21 For the Son of man goeth, cas it hath been determined: beven as it is written of him: but woe unto that man through whom the Son of man is betrayed! good were it for that man if he had not been born. [Jesus was following with unfaltering step the path of suffering marked out by the prophets. [652] But this fact in no way exculpated the authors of his death. The prophecies referred to are many. As examples, see Psa 22:1, Isa 53:1-12. The woe pronounced upon Judas was no vindictive or vengeful wish; it is the solemn announcement of the divine judgment. The words of Jesus stop the mouths of the apologists for Judas. When the judge thus speaks in condemnation, who shall presume to argue in extenuation?] d23 There was at the table reclining in Jesus’ bosom one of his disciples, whom Jesus loved. [John thus speaks of himself. His couch was in front of that of the Lord, so that when he laid his head back it rested upon Jesus’ bosom. See Luk 22:53). Alford says, “I feel, with Meyer, that there is something awful in this termination–‘it was night.'”] 31 When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him; 32 and God shall glorify him in himself, and straightway shall he glorify him. [The departure of Judas was the first step in the progress of the Lord’s Passion, and in this moment of its beginning Jesus exults in the prospect of its end. Having just condemned the false pride and glory of men by washing his disciples’ feet, Jesus rejoices that the true glory of God is about to be immediately manifested in himself–the glory of humility, charity, service, and self-sacrifice, which was realized to the utmost in the person of Jesus.] 33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews [see Joh 13:1). It is found nowhere else in the Gospels. In the light of his near separation Jesus looked upon his apostles as about to be made orphan children. As to this new commandment, love had been commanded before ( Lev 19:18), but the Christian love here commanded is different from that which the Jew was bade to feel for the Jew, just as the affection of a loving family differs from the mere broad and kindly spirit of neighborliness. A love which had Christ’s heart as the standard would of necessity be new, and would distinguish those who possessed it from all men.] b27 And a31 Then saith Jesus unto them, All ye shall be offended in me this night: for it is written [ Zec 13:7], I will smite the shepherd, and the sheep of the flock shall be scattered abroad. 32 But b28 Howbeit, after I am raised up, I will go before you into Galilee. [The scattering would take place after the return of the apostles to Galilee, and there after his resurrection, Jesus would gather them together as their shepherd.] d36 Simon Peter saith unto him, Lord, whither goest thou? Jesus answered, Whither I go, thou canst not follow now; but thou shalt follow afterwards. 37 Peter saith unto him, Lord, why cannot I follow thee even now? I will lay down my life for thee. [Peter, grieved at the prospect of separation, can see no reason why he should not follow, since he is willing to pass even through the portal of the grave that he may do so. Though perhaps prevented by no moral inability, he was prevented by the plan of life which God had designed for him. It was not in accordance with the divine will that he should die at this time.] 38 Jesus answereth, Wilt thou lay down thy life for me? c31 Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: 32 but I made supplication for thee, that thy faith fail not [The language here suggests a repetition, in some degree, of Satan’s conduct in the case of Job. See Job_1-2:10 Jesus, having insight into what was going on in the spirit world, made supplication that Peter [655] might be enabled to endure the trial]; and do thou, when once thou hast turned again, establish thy brethren. [The language sadly intimates that Satan’s test would leave him in need of repentance. As the one who perhaps exercised the strongest influence over the other ten apostles, Peter is exhorted to use his own bitter experience for their benefit and strengthening.] 33 And he said unto him, Lord, with thee I am ready to go both to prison and to death. a33 But Peter answered and said unto him, bAlthough, {aIf} all shall be offended in thee, byet will not I. aI will never be offended. [Thus Peter repudiates the idea that he could not stand the test.] b30 And Jesus saith {asaid} unto him, Verily I say unto thee, cI tell thee, Peter, bthat thou to-day, even this night, before the cock crow twice, cthou shalt thrice deny that thou knowest me. dVerily, verily, I say unto thee, The cock shall not crow, cthis day, dtill {cuntil} dthou hast denied me thrice. [Mark speaks of two cock-crowings and shows that the denial of Peter occurred between them ( Mar 14:68-72). But Matthew, Luke, and John speak of but one cock-crowing and place the denial before it. The discrepancy is not an important one. Luke and John look upon the night in its entirety and speak of the cock-crowing at three in the morning, the signal of the dawning day. Mark looks at the night in its details, and shows that the denials of Peter began at midnight, the time of the first cock-crowing, and were finished before the last, or about three in the morning. Peter appears to have been thunderstruck at this prediction, which showed the nature, the details, and the nearness of his sin. He lapsed into silence, and we hear no more from him during the discourses which followed. But he did not yield without one final protest, as the sequel shows.] b31 But aPeter bspake exceedingly vehemently, asaith unto him, Even bIf I must die with thee, I will not deny thee. And in like manner {aLikewise} also said all the disciples. [According to Matthew’s account these accusations of our Lord and protestations of Peter were taken up again after [656] Jesus left the upper room and was on his way to Gethsemane. The reader may therefore conceive of them as occurring again in the opening lines of Isa 53:12] must be fulfilled in me, And he was reckoned with transgressors: for that which concerneth me hath fulfilment. 38 And they said, Lord, behold, here are two swords. And he said unto them, It is enough. [In this passage our Lord draws a contrast between the favor with which his messengers had been received on their former mission and the trials and persecutions which awaited them in their future course. If they had prepared then to be received with joy, they were to prepare now to be opposed with bitterness; for the utter rejection of the Master would be followed by the violent persecution of the servants. The apostles took the words of Jesus literally, and showed two swords, and the Lord, for their future enlightenment, said, “It is enough,” thus intimating that he did not mean a literal arming with carnal weapons, for had he done so, two swords would not have sufficed for twelve men.]
[FFG 651-655]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
DESIGNATION AND WITHDRAWAL OF JUDAS
Mat 26:21-25; Mar 14:18-21; Luk 22:21-23; Joh 13:21-35. Jesus, saying these things, was troubled in spirit, and witnessed and said, Truly I say unto you, that one of you shall betray Me. Then the disciples began to look toward one another, being at a loss concerning whom He speaks. [Mark says, They began to be in great trouble.] And one of His disciples, whom Jesus loved, was leaning on the bosom of Jesus. This is John himself, too modest to call his own name, and so beloved of the Lord that he always sat next to Him, frequently reclining on His bosom. Therefore Simon Peter beckons to him, to ask Him who might be the one concerning whom He speaks. They were all sitting round the table, Peter being off at the other end, and requested John, who was next to Him, to ask Him which one of them He means. This utter uncertainty of the eleven illustrates the duplicity of Judas, who had been so faithful and dutiful, and outwardly all right every way, that even his comrades had not suspected him. After the fiery baptism of Pentecost they became wonderful readers of human character.
And he, reclining on the breast of Jesus, says to Him, Lord, who is he? [Speaking in an undertone.] Jesus responds, He to whom I shall give the morsel, having dipped it. Mar 14:20 : And responding, He said to them, One of the twelve who dippeth with Me in the dish. The Orientals, even now, have one large dish, in the center of the table, into whose gravy they dip their bread.
Mar 14:21. The Son of man goeth, as has been written concerning Him; but woe unto that man by whom the Son of man is betrayed! It were good for him if that man had not been born. Mat 26:25 : Judas, the one betraying Him, said, Master, whether am I the one? He says to him, Thou sayest it. A familiar Oriental affirmation, which evidently Jesus spoke to Judas in an undertone, as the others did not understand it. How awfully Satan-manacled must Judas have been to survive all this! It furnishes a striking illustration of diabolical infatuation.
Joh 13:26. Having dipped the morsel He gives it to Judas Iscariot, the son of Simon. Among the Orientals this selection of a choice bit of some edible on the table, dipping it in the gravy, honey, or vinegar in the dish used in common, and handing it to some one i. e., putting it in his mouth with your own hand is significant of especial affection, kindness, and courtesy. You see, in this way, Jesus definitely pointed out Judas before he betrayed Him a clear confirmation of His Divinity, as no human being could have done it.
And after the morsel, then Satan entered into him. So he is now completely under the bidding of Satan, who knew Jesus, and that He had come into the world to take it out of his hands, and who had been doing his best all those years to stir them up to kill Him, spiritually blind to the prophecies, and believing that the death of Jesus would end the war in his favor, and give him this world as a grand addition to hell, and the desired enlargement of his contracted dominions.
Then Jesus says to him, What you are doing, do more quickly [i. e., You have now for some time been plotting, maneuvering, and contemplating My betrayal; so now hurry up this matter; do not be so tardy; but what you are doing, consummate speedily]. And no one of those sitting by knew this, for what He said to him. For some thought that, since Judas had the purse, Jesus says to him, Purchase some of those things of which we have need for the feast, or something which he may give to the poor. There is no doubt but Jesus spoke to him in an undertone, so the eleven did not understand what He said, except John, who was next to Him, and the only one of the four who has written this.
Then, taking the morsel, he immediately went out; and it was night. So Judas is gone off to perpetrate the bloody treachery and sell his Lord for filthy lucre. O what a tremendous following Judas has this day preachers and members selling out Jesus for paltry pelf The dark night is a vivid symbol of the black darkness of the deed.
But when he went out, Jesus says, Now is the Son of man glorified, and God is glorified in Him. This is spoken proleptically, as the glorification took place the next day, when He died on the cross. If God is glorified in Him, truly God will glorify Him in Himself and He will glorify Him immediately. When Jesus died to redeem a guilty world, God was glorified in Him, because He had perfected the stupendous work of human redemption for which God sent Him into the world. Then when He ascended up to heaven, the Father received Him with perfect and glorious approval, enthroning Him at His right hand, and assuring Him that He will make His enemies His footstool.
Children, yet a little while I am with you. You shall seek Me, and as I said to the Jews, that whither I go you are not able to come, I now say it unto you. I give unto you a new commandment, that you must love one another with Divine love; as I loved you with Divine love, in order that you may also love one another with Divine love. In this shall all know that you are My disciples, if you may have Divine love among one another. This new commandment is an addition to and completion of the Decalogue. The law says, Do and live; the gospel says, Love and live. Love is the fulfilling of the law. (Rom 13:10) So the crowning glory of the gospel dispensation is perfect love. We are all fallible and full of infirmities, so we can do no perfect work; but, praise the Lord! He is ready to give us all perfect love. So when our will is lost in Gods 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.
Fuente: William Godbey’s Commentary on the New Testament
Joh 13:21-32. The unmasking of the Traitor.The truth must now be told plainly. Jesus is troubled (Joh 12:27), and makes the solemn declaration, One of you shall betray. With the disciples looks of amazement contrast the Synoptic account, where their doubts are expressed. Jesus special friend, reclining on His right, the left being the place of honour, is asked by a nod from the leader of the disciples, always ready to act on the spur of the moment, to find out secretly who is intended. The Lords answer is apparently ambiguous. He to whom I give the sop would refer to all alike. No one (Joh 13:28), the Beloved Disciple included, knew why the Lord sent Judas off on an. immediate errand. In the light of later events the Beloved Disciple saw the significance of the fact that the Lord gave the sop to Judas first, which at the time seemed to be simply because He required his services elsewhere. Perhaps the author means that the Beloved Disciple did understand who the traitor was, but like the rest did not grasp the business on which the Lord despatched him. So it came about that he got safely out of the room, into the night, fit symbol of his business. Joh 13:29 shows that the Feast had not yet begun, or things could not have been bought. Jesus now knows that the first step is taken in the chain of events which is leading through Calvary to Messianic glory. And God is glorified in what the Son accomplishes and suffers, and in return will glorify Him by permitting His return to union with Himself.
Fuente: Peake’s Commentary on the Bible
Verse 21
Testified; openly declared what he had only intimated before, in John 13:18,19.
Fuente: Abbott’s Illustrated New Testament
13:21 When Jesus had thus said, he was troubled in spirit, and {e} testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
(e) He affirmed it openly and sealed it.
Fuente: Geneva Bible Notes
2. Jesus’ announcement of His betrayal 13:21-30 (cf. Matthew 26:21-25; Mark 14:18-21; Luke 22:21-23)
Jesus had spoken only briefly about His betrayal until now (cf. Joh 6:70; Joh 13:10; Joh 13:18). Now He gave the Twelve more specific information.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The prospect of His imminent betrayal and death upset Jesus visibly (Gr. etarachthe, cf. Joh 11:33; Joh 12:27). Clearly the Twelve had not understood that one of them would betray Him (cf. Mat 26:21-22; Mar 14:18-19; Luk 22:21-23). Judas had been a successful hypocrite. Jesus’ solemn announcement now forced Judas to act quickly or to repent.