Exegetical and Hermeneutical Commentary of Matthew 26:21
And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
As they did eat … – The account contained in these verses is also recorded in Mar 14:18-21; Luk 22:21-23; Joh 13:21-22. John says that before Jesus declared that one of them should betray him, he was troubled in spirit, and testified; that is, he felt deeply in view of the greatness of the crime that Judas was about to commit, and the sufferings that he was to endure, and testified, or gave utterance to his inward feelings of sorrow.
Mat 26:22
They were exceeding sorrowful – John says Joh 13:22 they looked one on another, doubting of whom he spake – that is, they anxiously looked one at another, conscious each one, except Judas, of no such intention, and each one beginning to examine himself to find whether he was the person intended.
This showed their innocence, and their attachment to Jesus. It showed how sensitive they were to the least suspicion of the kind. It showed that they were willing to know themselves, thus evincing the spirit of the true Christian. Judas only was silent, and was the last to make the inquiry, and that after he had been plainly pointed out Mat 26:25, thus showing:
1.That guilt is slow to suspect itself;
2.That it shrinks from the light;
3.That it was his purpose to conceal his intention; and,
4.That nothing but the consciousness that his Lord knew his design could induce him to make inquiry.
The guilty would, if possible, always conceal their crimes. The innocent are ready to suspect that they may have done wrong. Their feelings are tender, and they inquire with solicitude whether there may not be something in their bosoms, unknown to themselves, that may be a departure from right feeling.
Mat 26:23
He that dippeth his hand with me in the dish – The Jews, at the observance of this ordinance, used a bitter sauce, made of bunches of raisins, mixed with vinegar and other seasoning of the like kind, which they said represented the clay which their fathers were compelled to use in Egypt in making brick, thus reminding them of their bitter bondage there.
This was probably the dish to which reference is made here. It is not improbable that Judas reclined near to our Saviour at the feast, and by his saying it was one that dipped with him in the dish, he meant one that was near to him, designating him more particularly than he had done before. John adds (Joh 13:23-30; see the notes at that place), that there was leaning on Jesus bosom one of his disciples whom Jesus loved – referring to himself; that Simon Peter beckoned to him to ask Jesus more particularly who it was; that Jesus signified who it was by giving Judas a sop – that is, a piece of bread or meat dipped in the thick sauce; and that Judas, having received it, went out to accomplish his wicked design of betraying him. Judas was not, therefore, present at the institution of the Lords Supper.
Mat 26:24
The Son of man, goeth – That is, the Messiah – the Christ. See the notes at Mat 8:20.
Goeth – Dies, or will die. The Hebrews often spoke in this manner of death, Psa 39:13; Gen 15:2.
As it is written of him – That is, as it is written or prophesied of him in the Old Testament. Compare Psa 41:9 with Joh 13:18. See also Dan 9:26-27; Isa 53:4-9. Luke Luk 22:22 says, as it was determined. In the Greek, as it was marked out by a boundary – that is, in the divine purpose. It was the previous intention of God to give him up to die for sin, or it could not have been certainly predicted. It is also declared to have been by his determinate counsel and foreknowledge. See the notes at Act 2:23.
Woe unto that man … – The crime is great and awful, and he will be punished accordingly. He states the greatness of his misery or woe in the phrase following.
It had been good … – That is, it would have been better for him if he had not been born; or it would be better now for him if he was to be as if he had not been born, or if he was annihilated. This was a proverbial mode of speaking among the Jews in frequent use. In relation to Judas, it proves the following things:
1.That the crime which he was about to commit was exceedingly great;
2.That the misery or punishment due to it would certainly come upon him;
3.That he would certainly deserve that misery, or it would not have been threatened or inflicted; and,
4.That his punishment would be eternal.
If there should be any period when the sufferings of Judas should end, and he be restored and raised to heaven, the blessings of that happiness without end would infinitely overbalance all the sufferings he could endure in a limited time, and consequently it would not be true that it would have been better for him not to have been born. Existence, to him, would, on the whole, be an infinite blessing. This passage proves further that, in relation to one wicked man, the sufferings of hell will be eternal. If of one, then it is equally certain and proper that all the wicked will perish forever.
If it be asked how this crime of Judas could be so great, or could be a crime at all, when it was determined beforehand that the Saviour should be betrayed and die in this manner, it may be answered:
1. That the crime was what it was in itself, apart from any determination of God. It was a violation of all the duties he owed to God and to the Lord Jesus – awful ingratitude, detestable covetousness, and most base treachery. As such it deserved to be punished.
2. The previous purpose of God did not force Judas to do this. In it he acted freely. He did just what his wicked heart prompted him to do.
3. A previous knowledge of a thing, or a previous purpose to permit a thing, does not alter its nature, or cause it to be a different thing from what it is.
4. God, who is the best judge of the nature of crime, holds all that was done in crucifying the Saviour, though it was by his determinate counsel and foreknowledge, to be by wicked hands, Act 2:23. This punishment of Judas proves, also, that sinners cannot take shelter for their sins in the decrees of God, or plead them as an excuse. God will punish crimes for what they are in themselves. His own deep and inscrutable purposes in regard to human actions will not change the nature of those actions, or screen the sinner from the punishment which he deserves.
Fuente: Albert Barnes’ Notes on the Bible
Verse 21. One of you shall betray me.] Or, will deliver me up. Judas had already betrayed him, Mt 26:15, and he was now about to deliver him into the hands of the chief priests, according to the agreement he had made with them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And as they did eat,…. The passover lamb, the unleavened bread, and bitter herbs: he said it was usual, whilst they were thus engaged, to discourse much about the reason and design of this institution. What they talked of may be learnt from what follows y:
“it is an affirmative precept of the law, to declare the signs and wonders which were done to our fathers in Egypt, on the night of the fifteenth of Nisan, according to
Ex 13:3, “remember this day”, c. and from whence on the night of the fifteenth? from Ex 13:8, “and thou shalt show thy son”, c. at the time that the unleavened bread, and bitter herbs lie before thee. And though he has no son, or though they are wise, and grown up, they are bound to declare the going out of Egypt and everyone that enlarges, or dwells long on the things that happened and came to pass, lo! he is praiseworthy. It is a command to make known to children, even though they do not ask as it is said, “and thou shalt show thy son”: according to the son’s knowledge, his father teaches him; how if he is a little one, or foolish? he says to him, my son, all of us were servants, as this handmaid, or this servant, in Egypt; and on this night the holy, blessed God redeemed us, and brought us into liberty: and if the son is grown up and a wise man, he makes known to him what happened to us in Egypt, and the wonders which were done for us by the hands of Moses, our master; all according to the capacity of the son. And it is necessary to make a repetition on this night, that the children may see, and ask, and say, how different is this night from all other nights? until he replies to them, and says to them, so and so it happened, and thus and thus it was.–If he has no son, his wife asks him; and if he has no wife, they ask one another, how different is this night? and though they are all wise men, everyone asks himself alone, how different is this night? and it is necessary to begin with reproaches, and end with praise, how? he begins and declares, how at first our fathers were in the days of Terah, and before him, deniers (of the divine being), and wandering after vanity, and following idolatrous worship; and he ends with the law of truth, how that God brought us near to himself, and separated us from the nations, and caused us to draw nigh to his unity; and so begins and makes known, that we were servants to Pharaoh in Egypt, and all the evils he recompensed us with; and ends with the signs and wonders which were wrought for us, and with our liberties: and he that expounds from–“a Syrian was my father, ready to perish”: till he has finished the whole section: and every one that adds and enlarges in expounding this section, lo! he is praiseworthy. And everyone that does not say these three words on the night of the fifteenth, cannot be excused from blame; and they are these, the passover, the unleavened bread, and the bitter herbs: “the passover”, because God passed over the houses of our fathers in Egypt, as it is said, Ex 12:27, “the bitter herbs”, because the Egyptians made bitter the lives of our fathers in Egypt: “the unleavened bread”, because they were redeemed: and these things all of them are called the declaration, or showing forth.”
Christ now took up some part of the time, at least, whilst they were eating, in discoursing with his disciples about the traitor:
he said, verily I say unto you, that one of you shall betray me; meaning to the chief priests and Scribes, who should condemn him to death, and deliver him to the Gentiles, to be mocked, scourged, and crucified, as he had told them some time before, Mt 20:18, though he did not tell them as now, that it should be done by one of them; he had indeed signified as much as this two days before, at the supper in Bethany, but none seemed to understand whom he meant, but Peter and John, and the thing wore off their minds; and therefore he mentions it again to them, with great seriousness, and in the most solemn manner, declaring it as a certain and undoubted truth.
y Maimon. ib. c. 7. sect. 1, 2, 3, 4, 5. Vid. c. 8. 2, 3, 4, 5. & Haggadah Shel. Pesach. p. 5, 6, 7, 8.
Fuente: John Gill’s Exposition of the Entire Bible
One of you ( ). This was a bolt from the blue for all except Judas and he was startled to know that Jesus understood his treacherous bargain.
Fuente: Robertson’s Word Pictures in the New Testament
Mat 26:21
. One of you will betray me. To render the treachery of Judas more detestable, he points out the aggravated baseness of it by this circumstance, that he was meditating the act of betraying him while he sat with him at the holy table. For if a stranger had done this, it would have been more easily endured; but that one of his intimate friends should form such a design, and — what is more — that, after having entered into an infamous bargain, he should be present at the sacred banquet, was incredibly monstrous. And therefore Luke employs a connecting particle which marks a contrast: but yet, ( πλὴν) lo, the hand of him that betrayeth me. And though Luke adds this saying of Christ after the supper was finished, we cannot obtain from it any certainty as to the order of time, which, we know, was often disregarded by the Evangelists. Yet I do not deny that it is probable that Judas was present, when Christ distributed to his disciples the symbols of his flesh and blood.
Fuente: Calvin’s Complete Commentary
(21) One of you shall betray me.The words would seem to have been intentionally vague, as if to rouse some of those who heard them to self-questioning. They had not, it is true, shared in the very guilt of the Traitor, but they had yielded to tendencies which they had in common with him, and which were dragging them down to his level. They had joined him in his murmuring (Mat. 26:8), they had been quarrelling, and were about to renew their quarrel, about precedence (Mar. 9:34, Luk. 22:24). It was well that the abyss should be laid bare before their eyes, and that each should ask himself whether he were indeed on the point of falling into it.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. As they did eat Introductory to and during this supper, some things occur not mentioned by Matthew, but furnished by the other evangelists. Our Lord at the commencement expressed the solemn desire with which he had anticipated that feast. Luk 22:14-15. Before the supper had fully begun, (Luk 22:14-18,) a strife for pre-eminence took place among the disciples, which drew forth from our Lord a lesson on humility, which he then illustrated by washing his disciples’ feet. Joh 13:1-20. This he probably did as they reclined upon their supper-couches. This strife, at this most unsuitable time, probably arose for the pre-eminence at the table, of which the Orientals were very tenacious. Then follow the references to his betrayer here given by Matthew. Shall betray me In regard to the conversation by which our Lord specified Judas as the betrayer, I think the true order of things, will be best ascertained by reading in sections Mat 26:21-23, then Joh 13:23-26, then Mat 26:24-25, and last Joh 13:27-30. We thereby trace the gradual climax by which our Lord first makes a general charge, then narrows it to a group, then so reveals it to one as that it would be soon known to all, and then identifies the traitor to himself. In the present verse, as the first of the above steps of exposure, the charge is general, and any one of the disciples may claim it to himself.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And as they were eating, he said, “Truly I say to you, that one of you will betray me.”
And it was during this meal that Jesus dropped His first bombshell, declaring that one of those present was about to betray Him, that is, was about to ‘deliver’ Him up. This must have occurred at some time after the pronouncing of the initial blessing. To Judas, who probably thought that he had covered his tracks well, this must have come like a bolt of lightning. He must have frozen in his tracks. How did Jesus know? And in all the disciples, who probably thought of betrayal in a lesser way, it struck home at their consciences.
‘And as they were eating.’ This commences a pattern which ties in with what we have seen above, as follows:
* ‘And as they were eating’ – He said that one who had dipped the bitter herbs in the dish would betray Him (Mat 26:21-22).
* ‘And as they were eating’ – Jesus took bread and blessed and broke it (Mat 26:26).
* ‘And He took a cup and when He had given thanks He gave it to them, saying, ‘Drink of it — ’ (Mat 26:27).
* ‘I tell you I will not drink again of this fruit of the vine until –’ (Mat 26:29).
Thus we have Betrayal, Brokenness, and Shedding of Blood, which will be followed by rejoicing and celebration within His Father’s Kingly Rule.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 26:21 . ] whilst they were eating , but previous to the institution of the supper, Mat 26:26 , which is at variance with Luk 22:21 . The correct version of the matter is unquestionably that of Matthew, with whom John also agrees in so far as he represents the announcement of the betrayer as having taken place immediately after the feet-washing and the accompanying discourse, Mat 13:21 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.
Ver. 21. And as they did eat, he said ] With a great deal of detestation of so horrid a fact; to see the frontless traitor bear himself so bold among them, having now hatched so prodigious a villany.
One of you shall betray me ] But shall any therefore condemn the whole twelve, as if there were never a better? This were to “offend against the generation of the righteous,”Psa 73:15Psa 73:15 . This were to match in immanity that cruel prince of Wallachia, whose custom was, together with the offender, to execute the whole family, yea, sometimes the whole kindred. And yet this justice is done God’s people many times by the Church malignant.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
21. ] This announcement is common to Matt., Mark, and John. In the part of the events of the supper which relates to Judas , St. Luke is deficient , giving no further report of them than Mat 26:21-23 . The whole minute detail is given by St. John, who bore a considerable part in it.
Fuente: Henry Alford’s Greek Testament
Mat 26:21 . , shall betray me. General announcement, without any clue to the individual, as in Mk. Mat 26:18 .
Fuente: The Expositors Greek Testament by Robertson
as they did eat. This had been preceded by Joh 13:1-30. It was the Passover feast, but not the Passover lamb, which followed it. See Mat 26:2, and App-156and App-157.
betray Me = deliver Me up.
Fuente: Companion Bible Notes, Appendices and Graphics
21.] This announcement is common to Matt., Mark, and John. In the part of the events of the supper which relates to Judas, St. Luke is deficient, giving no further report of them than Mat 26:21-23. The whole minute detail is given by St. John, who bore a considerable part in it.
Fuente: The Greek Testament
Verily: Mat 26:2, Mat 26:14-16, Psa 55:12-14, Joh 6:70, Joh 6:71, Joh 13:21, Heb 4:13, Rev 2:23
Reciprocal: 2Ki 5:25 – stood before Pro 29:1 – General Mat 24:10 – betray Mar 14:18 – as Luk 22:21 – General Joh 18:4 – knowing Act 20:30 – of your 2Co 7:8 – though I made
Fuente: The Treasury of Scripture Knowledge
IS IT I?
And as they did eat, He said, Verily I say unto you, that one of you shall betray Me. And they were exceeding sorrowful, and began every one of them to say unto Him, Lord, is it I?
Mat 26:21-22
It was a moment of dismay among the disciples of Jesus. Each mans anxiety is turned towards himself, and they ask one after another, Lord, is it I? There are times in the lives of us all when that comes to us which came here to Christs disciples, occasions when our self-complacency is shaken and the sense of our own possibilities of sin awakened. Let us consider some of them:
I. When other men sin frequently.The act is repugnant, but yet the act is human. Just as the goodness of the best men makes that goodness seem not impossible to us, so the wickedness of the worst stirs up the sense of the human power of sinfulness which we too possess.
II. When we commit a venial sin.We recognise the deep power of sinfulness by which we do it. The least impurity, with some hideous spectre of lust rising before you, makes you cry out: Oh, is it I? Can I come to that?
III. When men suspect us.The charge or insinuation may be utterly unwarrantable and false, but the mere fastening of the sin and our name together must turn our eyes in upon ourselves and set us to asking, Is it impossible?
IV. When men praise us.This should awaken within us the sense of how bad we have the power to be. No true man is ever so humble and so afraid of himself as when others are praising him most loudly.
V. When we are tempted.To resist temptation is never an exhilarating experience. We remember too vividly how near we came to yielding. The man who dares to laugh at a temptation which he has felt and resisted is not yet wholly safe out of its power. What is all this but saying that in every serious moment of life the possibility of sinning stands before us. Is this calculated to help or harm? Turn and study the Bible picture of human life portrayed in the scene before us. Lord, is it I? We compare it with our own human life, and it explains everything. In the doubters of themselves we see the weakness which comes of self-knowledge, and the distressed cry, Lord, is it I? as one hears the announcement of some dreadful sin; in the faithful believers in Christ we see that wondering faith which cries Lord, is it I?but it is the cry of those who are strong in the Lord and in the power of His might.
Bishop Phillips Brooks.
Illustration
Better lose sight of the mysterious capacity of life altogether than to see one side onlybetter forget that you are a sinner, and never dare to realise what a sinner you are, or may be, if there be no Saviour to save you from sin; but if there is, and you see Him, then feel the depth below you, and let it make you cling to Him more closely; realise the power of sinfulness, even in its worst forms, that you may realise also the power of holiness in all its beauty; know what a sinner you might have been, that you may know more deeply the salvation which has saved you,
Fuente: Church Pulpit Commentary
6:21
Jesus had divine knowledge and hence was aware of the intentions of Judas.
Fuente: Combined Bible Commentary
Mat 26:21. And as they were eating. The four Evangelists are entirely independent in their accounts of the Last Supper. Luke (Luk 17:15-18) records the expression of our Lords desire to eat the Passover with them; and this seems to have been the first incident, attending the first cup (the announcement of the feast). The washing of the disciples feet is mentioned by John only (Mat 13:4-12), and this preceded the announcement of the betrayer (Joh 13:21-30) which our verse narrates. The strife as to who should be greatest, mentioned by Luke only (Mat 22:21-30), seems to have been the immediate occasion of the washing of the disciples feet; hence the probable order was: (1) the expression of desire; (2)this strife; (3) the washing of the disciples feet; (4) the announcement that one should betray Him, mentioned by all four Evangelists.
One of you shall betray me. This indefinite announcement would give Judas an opportunity of repentance. But it produced no effect, except to startle and sadden them all.
Fuente: A Popular Commentary on the New Testament
What an astonishing word was this! “One of you my disciples shall betray me.” Can any church on earth expect purity in all its members, when Christ’s own family of twelve had a traitor and a devil in it? Yet though it was very sad to hear that one should betray him, it was matter of joy that it was but one; one hypocrite in a congregation is too much, but their is cause of rejoicing if there be no more. But why did not Christ name Judas, and say, ” Thou art he that shall betray me?” Doubtless to draw him to repentance, and to prevent giving Judas any provocation.
Lord, how sad it is for such as pretend friendship to Christ, and call themselves of his family and acquaintance, who eat of his bread, and yet lift up the heel against him!
Fuente: Expository Notes with Practical Observations on the New Testament
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.