| Barnes' Notes on the Bible I speak not of you all - That is, in addressing you as clean, I do not mean to say that you all possess this character. I know whom I have chosen - He here means evidently to say that he had not chosen them all, implying that Judas had not been chosen. As, however, this word is applied to Judas in one place John 6:70, "Have not I chosen you twelve, and one of you is a devil?" it must have a different meaning here from that which it has there. There it evidently refers to the apostleship. Jesus had chosen him to be an apostle, and had treated him as such. Here it refers to purity of heart, and Jesus implies that, though Judas had been chosen to the office of apostleship, yet he had not been chosen to purity of heart and life. The remaining eleven had been, and would be saved. It was not, however, the fault of Jesus that Judas was not saved, for he was admitted to the same teaching, the same familiarity, and the same office; but his execrable love of gold gained the ascendency, and rendered vain all the means used for his conversion. But that the scripture ... - These things have occurred in order that the prophecies may receive their completion. It does not mean that Judas was compelled to this course in order that the Scripture might be fulfilled, but that this was foretold, and that by this the prophecy did receive a completion. "The scripture." This is written in Psalm 41:9. It is commonly understood of Ahithophel, and of the enemies of David who had been admitted to his friendship, and who had now proved ungrateful to him. May be fulfilled - See the notes at Matthew 1:22. It is difficult to tell whether this prophecy had a primary reference to Judas, or whether it be meant that it received a more complete fulfillment in his case than in the time of David. The cases were similar; the same words would describe both events, for there was an exhibition of similar ingratitude and baseness in both cases, so that the same words would fitly describe both events. He that eateth bread with me - To eat with one was a proof of friendship. See 2 Samuel 9:11; Matthew 9:11; Genesis 43:32. This means that Judas had been admitted to all the privileges of friendship, and had partaken of the usual evidences of affection. It was this which greatly aggravated his offence. It was base ingratitude as well as murder. Hath lifted up his heel - Suidas says that this figure is taken from those who are running in a race, when one attempts to trip the other up and make him fall. It was a base and ungrateful return for kindness to which the Lord Jesus referred, and it means that he who had been admitted to the intimacies of friendship had ungratefully and maliciously injured him. Some suppose the expression means to lay snares for one others, to kick or injure a man after he is cast down (Calvin on Psalm 41:9). It is clear that it denotes great injury, and injury aggravated by the fact of professed friendship. It was not merely the common people, the open enemies, the Jewish nation that did it, but one who had received all the usual proofs of kindness. It was this which greatly aggravated our Saviour's sufferings.
Clarke's Commentary on the BibleI speak not of you all - This is a continuation of that discourse which was left off at the tenth verse. The preceding verses may be read in a parenthesis. I know whom I have chosen - I am not deceived in my choice; I perfectly foresaw every thing that has happened, or can happen. I have chosen Judas, not as a wicked man, nor that he should become such; but I plainly foresaw that he would abuse my bounty, give way to iniquity, deliver me into the hands of my enemies, and bring ruin upon himself. That the scripture may be fulfilled - Or, thus the scripture is fulfilled. Christ applies to Judas what David had said of his rebellious son Absalom, Psalm 41:9, who was one of the most express emblems of this traitor. See on John 12:38, John 12:39 (note). He that eateth bread with me - That is, he who was in habits of the utmost intimacy with me. Hath lifted up his heel - An allusion to a restive, ill-natured horse, that sometimes kicks even the person who feeds and takes care of him.
Gill's Exposition of the Entire BibleI speak not of you all. What he had before said on the one hand, "ye are not all clean", John 13:11, for one of them was not; and on the other hand, when he put an "if" upon, or seemed to doubt of their knowing and doing these things, John 13:17; or what he was about to say concerning his being betrayed, this he did not speak of them all: I know whom I have chosen; not to apostleship, for they were all chosen to that, Judas as well as the rest, but to grace and glory, to everlasting salvation and happiness; of these he was well assured, that they were all clean, pure, and spotless, in the sight of God; were truly regenerated by the Spirit of God, and had an experimental and practical knowledge of the things he recommended by his example, and would be the happy persons he spake of; but he observes, so it is, and will come to pass, that there is one of you which will betray me: that the Scripture may be fulfilled: Psalm 41:9, as it literally (b) was in Judas's betraying Christ. The passage is by many interpreted either of Ahithophel, or of some other counsellor of Absalom's, or of Absalom himself; and is applied to their conduct, with respect to David, at the time of their rebellion against him; and which is thought to be typical of the treatment Christ met with from an apostle of his: but we do not find that, at the time of that rebellion, David was sick, or had any disease upon him, from whence they might hope for his death; it does not seem, as though it could be literally understood of David at all, and of the behaviour of any of his servants; but most properly of David's son, the Messiah, Jesus, with whom everything in the psalm agrees; and particularly this verse, which so plainly describes Judas, and expresses his base ingratitude, hypocrisy, and malice: the former part of the text is not cited, "yea, mine own familiar friend", or "the man of my peace, in whom I trusted"; though it fully agrees with him, he being admitted to great familiarity with Christ, and lived peaceably with him; and who was intrusted by him with the bag, into which the money was put, which was ministered, either for the sustenance of him and his apostles, or for the use of the poor: but our Lord thought fit to cite no more of it than what follows, that being sufficiently descriptive of him; and especially at this present time, when he was at table with his Lord. He that eateth bread with me, hath lift up his heel against me; he sat down with him at table frequently, and ate bread with him; and was doing so, when Satan put it into his heart to betray him; which is strongly expressed, by "lifting up" his "heel against him"; and sets forth the ingratitude, wickedness, and cruelty of him; who, like an unruly horse, that has thrown his rider, spurns at him, to destroy him; and also the insidious manner in which he did it; he supplanted, he tripped him, as wrestlers do, in order to cast him down to the ground, and then trample upon him, and triumph over him: he first "laid snares for him", as Jarchi explains the phrase used in the "psalm", and then "he magnified his heel", he behaved proudly and haughtily to him. (b) See my Book of the Prophecies of the Messiah, &c. p. 168, &c.
Vincent's Word StudiesI have chosen (ἐξελεξάμην) Aorist tense, I chose. Not elected to salvation, but chose as an apostle. That the scripture, etc. (ἵνα) Elliptical. We must supply this choice was made in order that, etc. Eateth (τρώγων) With the exception of Matthew 24:38, the word occurs only in John. See on John 6:54. Originally it means to gnaw or crunch; to chew raw vegetables or fruits, and hence often used of animals feeding, as Homer ("Odyssey," vi., 90), of mules feeding. Of course it has lost its original sense in the New Testament, as it did to some extent in classical Greek, though, as applied to men, it more commonly referred to eating vegetables or fruit, as Aristophanes ("Peace," 1325) τρώγειν, to eat figs. The entire divorce in the New Testament from its primitive sense is shown in its application to the flesh of Christ (John 6:54). It is used by John only in connection with Christ. Bread with me (μετ' ἐμοῦ τὸν ἄρτον) Some editors read, μοῦ τὸν ἄρτον, my bread. Heel (πτέρναν) Only here in the New Testament. The metaphor is of one administering a kick. Thus Plutarch, describing the robber Sciron, who was accustomed "out of insolence and wantonness to stretch forth his feet to strangers, commanding them to wash them, and then, when they did it, with a kick to send them down the rock into the sea" ("Theseus"). Some have explained the metaphor by the tripping up of one's feet in wrestling; but, as Meyer justly says, "Jesus was not overreached." The quotation is from the Hebrew, not the Septuagint of Psalm 41:9 (Sept. 40). The Septuagint reads, "For the man of my peace in whom I hoped, who eateth my bread, magnified his cunning (πτερνισμόν, literally, tripping up) against me."
Geneva Study Bible{2} I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. (2) The betraying of Christ was not accidental, or a thing that happened by chance, but it was the Father who ordained the cause of our salvation, to reconcile us unto himself in his Son, and the Son willingly and voluntarily obeyed the Father.
People's New Testament 13:18 I speak not of you all. One is a traitor. He is not included in the beatitude just pronounced in Joh 13:17.
Wesley's Notes 13:18 I speak not of you all - When I call you happy, I know one of you twelve whom I have chosen, will betray me; whereby that scripture will be fulfilled. Psa 41:9.
Jamieson-Fausset-Brown Bible Commentary18, 19. I speak not of you all-the "happy are ye," of Joh 13:17, being on no supposition applicable to Judas. I know whom I have chosen-in the higher sense. But that the scripture may be fulfilled-that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny. He that eateth bread with me-"did eat of my bread" (Ps 41:9), as one of My family; admitted to the nearest familiarity of discipleship and of social life. hath lifted up his heel against me-turned upon Me, adding insult to injury. (Compare Heb 10:29). In the Psalm the immediate reference is to Ahithophel's treachery against David (2Sa 17:1-23), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. "The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church" (Stier, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper).
Matthew Henry's Concise Commentary13:18-30 Our Lord had often spoken of his own sufferings and death, without such trouble of spirit as he now discovered when he spake of Judas. The sins of Christians are the grief of Christ. We are not to confine our attention to Judas. The prophecy of his treachery may apply to all who partake of God's mercies, and meet them with ingratitude. See the infidel, who only looks at the Scriptures with a desire to do away their authority and destroy their influence; the hypocrite, who professes to believe the Scriptures, but will not govern himself by them; and the apostate, who turns aside from Christ for a thing of naught. Thus mankind, supported by God's providence, after eating bread with Him, lift up the heel against Him! Judas went out as one weary of Jesus and his apostles. Those whose deeds are evil, love darkness rather than light.
Matthew Henry's Whole Bible CommentaryVerses 18-30 We have here the discovery of Judas's plot to betray his Master. Christ knew it from the beginning; but now first he discovered it to his disciples, who did not expect Christ should be betrayed, though he had often told them so, much less did they suspect that one of them should do it. Now here, I. Christ gives them a general intimation of it (v. 18): I speak not of you all, I cannot expect you will all do these things, for I know whom I have chosen, and whom I have passed by; but the scripture will be fulfilled (Ps. 41:9), He that eateth bread with me hath lifted up his heel against me. He does not yet speak out, either of the crime or the criminal, but raises their expectations of a further discovery. 1. He intimates to them that they were not all right. He had said (v. 10), You are clean, but not all. So here, I speak not of you all. Note, What is said of the excellencies of Christ's disciples cannot be said of all that are called so. The word of Christ is a distinguishing word, which separates between cattle and cattle, and will distinguish thousands into hell who flattered themselves with hopes that they were going to heaven. I speak not of you all; you my disciples and followers. Note, There is a mixture of bad with good in the best societies, a Judas among the apostles; it will be so till we come to the blessed society into which shall enter nothing unclean or disguised. 2. That he himself knew who were right, and who were not: I know whom I have chosen, who the few are that are chosen among the many that are called with the common call. Note, (1.) Those that are chosen, Christ himself had the choosing of them; he nominated the persons he undertook for. (2.) Those that are chosen are known to Christ, for he never forgets any whom he has once had in his thoughts of love, 2 Tim. 2:19. 3. That in the treachery of him that proved false to him the scripture was fulfilled, which takes off very much both the surprise and offence of the thing. Christ took one into his family whom he foresaw to be a traitor, and did not by effectual grace prevent his being so, that the scripture might be fulfilled. Let it not therefore be a stumbling-block to any; for, though it do not at all lessen Judas's offence, it may lessen our offence at it. The scripture referred to is David's complaint of the treachery of some of his enemies; the Jewish expositors, and ours from them generally understand it of Ahithophel: Grotius thinks it intimates that the death of Judas would be like that of Ahithophel. But because that psalm speaks of David's sickness, of which we read nothing at the time of Ahithophel's deserting him, it may better be understood of some other friend of his, that proved false to him. This our Saviour applies to Judas. (1.) Judas, as an apostle, was admitted to the highest privilege: he did eat bread with Christ. He was familiar with him, and favoured by him, was one of his family, one of those with whom he was intimately conversant. David saith of his treacherous friend, He did eat of my bread; but Christ, being poor, had no bread he could properly call his own. He saith, He did eat bread with me; such as he had by the kindness of his friends, that ministered to him, his disciples had their share of, Judas among the rest. Wherever he went, Judas was welcome with him, did not dine among servants, but sat at table with his Master, ate of the same dish, drank of the same cup, and in all respects fared as he fared. He ate miraculous bread with him, when the loaves were multiplied, ate the passover with him. Note, All that eat bread with Christ are not his disciples indeed. See 1 Co. 10:3-5. (2.) Judas, as an apostate, was guilty of the basest treachery: he lifted up the heel against Christ. [1.] He forsook him, turned his back upon him, went out from the society of his disciples, v. 30. [2.] He despised him, shook off the dust of his feet against him, in contempt of him and his gospel. Nay, [3.] He became an enemy to him; spurned at him, as wrestlers do at their adversaries, whom they would overthrow. Note, It is no new thing for those that were Christ's seeming friends to prove his real enemies. Those who pretended to magnify him magnify themselves against him, and thereby prove themselves guilty, not only of the basest ingratitude, but the basest treachery and perfidiousness. II. He gives them a reason why he told them beforehand of the treachery of Judas (v. 19): "Now I tell you before it come, before Judas has begun to put his wicked plot in execution, that when it is come to pass you may, instead of stumbling at it, be confirmed in your belief that I am he, he that should come." 1. By his clear and certain foresight of things to come, of which in this, as in other instances, he gave incontestable proof, he proved himself to be the true God, before whom all things are naked and open. Christ foretold that Judas would betray him when there was no ground to suspect such a thing, and so proved himself the eternal Word, which is a discerner of the thoughts and intents of the heart. The prophecies of the New Testament concerning the apostasy of the latter times (which we have, 2 Th. 2; 1 Tim. 4, and in the Apocalypse) being evidently accomplished is a proof that those writings were divinely inspired, and confirms our faith in the whole canon of scripture. 2. By this application of the types and prophecies of the Old Testament to himself, he proved himself to be the true Messiah, to whom all the prophets bore witness. Thus it was written, and thus it behoved Christ to suffer, and he suffered just as it was written, Lu. 24:25, 26; ch. 8:28. III. He gives a word of encouragement to his apostles, and all his ministers whom he employs in his service (v. 20): He that receiveth whomsoever I send receiveth me. The purport of these words is the same with what we have in other scriptures, but it is not easy to make out their coherence here. Christ had told his disciples that they must humble and abase themselves. "Now," saith he, "though there may be those that will despise you for your condescension, yet there will be those that will do you honour, and shall be honoured for so doing." Those who know themselves dignified by Christ's commission may be content to be vilified in the world's opinion. Or, he intended to silence the scruples of those who, because there was a traitor among the apostles, would be shy of receiving any of them; for, if one of them was false to his Master, to whom would any of them be true? Ex uno disce omnes-They are all alike. No, as Christ will think never the worse of them for Judas's crime, so he will stand by them, and own them, and will raise up such as shall receive them. Those that had received Judas when he was a preacher, and perhaps were converted and edified by his preaching, were never the worse, nor should reflect upon it with any regret, though he afterwards proved a traitor; for he was one whom Christ sent. We cannot know what men are, much less what they will be, but those who appear to be sent of Christ we must receive, till the contrary appear. Though some, by entertaining strangers, have entertained robbers unawares, yet we must still be hospitable, for thereby some have entertained angels. The abuses put upon our charity, though ordered with ever so much discretion, will neither justify our uncharitableness, nor lose us the reward of our charity. 1. We are here encouraged to receive ministers as sent of Christ: "He that receiveth whomsoever I send, though weak and poor, and subject to like passions as others (for as the law, so the gospel, makes men priests that have infirmity), yet if he deliver my message, and be regularly called and appointed to do so, and as an officer give himself to the word and prayer, he that entertains him shall be owned as a friend of mine." Christ was now leaving the world, but he would leave an order of men to be his agents, to deliver his word, and those who receive this, in the light and love of it, receive him. To believe the doctrine of Christ, and obey his law, and accept the salvation offered upon the terms proposed; this is receiving those whom Christ sends, and it is receiving Christ Jesus the Lord himself. 2. We are here encouraged to receive Christ as sent of God: He that thus receiveth me, that receiveth Christ in his ministers, receiveth the Father also, for they come upon his errand likewise, baptizing in the name of the Father, as well as of the Son. Or, in general, He that receiveth me as his prince and Saviour receiveth him that sent me as his portion and felicity. Christ was sent of God, and in embracing his religion we embrace the only true religion. IV. Christ more particularly notifies to them the plot which one of their number was now hatching against him (v. 21): When Jesus had thus said in general, to prepare them for a more particular discovery, he was troubled in spirit, and showed it by some gesture or sign, and he testified, he solemnly declared it (cum animo testandi-with the solemnity of a witness on oath), "One of you shall betray me; one of you my apostles and constant followers." None indeed could be said to betray him but those in whom he reposed a confidence, and who were the witnesses of his retirements. This did not determine Judas to the sin by any fatal necessity; for, though the event did follow according to the prediction, yet not from the prediction. Christ is not the author of sin; yet as to this heinous sin of Judas, 1. Christ foresaw it; for even that which is secret and future, and hidden from the eyes of all living, naked and open before the eyes of Christ. He knows what is in men better than they do themselves (2 Ki. 8:12), and therefore sees what will be done by them. I knew that thou wouldest deal very treacherously, Isa. 48:8. 2. He foretold it, not only for the sake of the rest of the disciples, but for the sake of Judas himself, that he might take warning, and recover himself out of the snare of the devil. Traitors proceed not in their plots when they find they are discovered; surely Judas, when he finds that his Master knows his design, will retreat in time; if not, it will aggravate his condemnation. 3. He spoke of it with a manifest concern; he was troubled in spirit when he mentioned it. He had often spoken of his own sufferings and death, without any such trouble of spirit as he here manifested when he spoke of the ingratitude and treachery of Judas. This touched him in a tender part. Note, The falls and miscarriages of the disciples of Christ are a great trouble of spirit to their Master; the sins of Christians are the grief of Christ. "What! One of you betray me? You that have received from me such distinguishing favours; you that I had reason to think would be firm to me, that have professed such a respect for me; what iniquity have you found in me that one of you should betray me?" This went to his heart, as the undutifulness of children grieves those who have nourished and brought them up, Isa. 1:2. See Ps. 95:10; Isa. 63:10. V. The disciples quickly take the alarm. They knew their Master would neither deceive them nor jest with them; and therefore looked one upon another, with a manifest concern, doubting of whom he spake. 1. By looking one upon another they evinced the trouble they were in upon this notice given them; it struck such a horror upon them that they knew not well which way to look, nor what to say. They saw their Master troubled, and therefore they were troubled. This was at a feast where they were cheerfully entertained; but hence we must be taught to rejoice with trembling, and as though we rejoiced not. When David wept for his son's rebellion, all his followers wept with him (2 Sa. 15:30); so Christ's disciples here. Note, That which grieves Christ is, and should be, a grief to all that are his, particularly the scandalous miscarriages of those that are called by his name: Who is offended, and I burn not? 2. Hereby they endeavoured to discover the traitor. They looked wistfully in one another's face, to see who blushed, or, by some disorder in the countenance, manifested guilt in the heart, upon this notice; but, while those who were faithful had their consciences so clear that they could lift up their faces without spot, he that was false had his conscience so seared that he was not ashamed, neither could he blush, and so no discovery could be made in this way. Christ thus perplexed his disciples for a time, and put them into confusion, that he might humble them, and prove them, might excite in them a jealousy of themselves, and an indignation at the baseness of Judas. It is good for us sometimes to be put to a gaze, to be put to a pause. VI. The disciples were solicitous to get their Master to explain himself, and to tell them particularly whom he meant; for nothing but this can put them out of their present pain, for each of them thought he had as much reason to suspect himself as any of his brethren; now, 1. Of all the disciples John was most fit to ask, because he was the favourite, and sat next his Master (v. 23): There was leaning on Jesus's bosom one of the disciples whom Jesus loved. It appears that this was John, by comparing ch. 21:20, 24. Observe, (1.) The particular kindness which Jesus had for him; he was known by this periphrasis, that he was the disciple whom Jesus loved. He loved them all (v. 1), but John was particularly dear to him. His name signifies gracious. Daniel, who was honoured with the revelations of the Old Testament, as John of the New, was a man greatly beloved, Dan. 9:23. Note, Among the disciples of Christ some are dearer to him than others. (2.) His place and posture at this time: He was leaning on Jesus's bosom. Some say that it was the fashion in those countries to sit at meat in a leaning posture, so that the second lay in the bosom of the first, and so on, which does not seem probable to me, for in such a posture as this they could neither eat nor drink conveniently; but, whether this was the case or not, John now leaned on Christ's bosom, and it seems to be an extraordinary expression of endearment used at this time. Note, There are some of Christ's disciples whom he lays in his bosom, who have more free and intimate communion with him than others. The Father loved the Son, and laid him in his bosom (ch. 1:18), and believers are in like manner one with Christ, ch. 17:21. This honour all the saints shall have shortly in the bosom of Abraham. Those who lay themselves at Christ's feet, he will lay in his bosom. (3.) Yet he conceals his name, because he himself was the penman of the story. He put this instead of his name, to show that he was pleased with it; it is his title of honour, that he was the disciple whom Jesus loved, as in David's and Solomon's court there was one that was the king's friend; yet he does not put his name down, to show that he was not proud of it, nor would seem to boast of it. Paul in a like case saith, I knew a man in Christ. 2. Of all the disciples Peter was most forward to know, v. 24. Peter, sitting at some distance, beckoned to John, by some sign or other, to ask. Peter was generally the leading man, most apt to put himself forth; and, where men's natural tempers lead them to be thus bold in answering and asking, if kept under the laws of humility and wisdom, they make men very serviceable. God gives his gifts variously; but that the forward men in the church may not think too well of themselves, nor the modest be discouraged, it must be noted that it was not Peter, but John, that was the beloved disciple. Peter was desirous to know, not only that he might be sure it was not he, but that, knowing who it was, they might withdraw from him, and guard against him, and, if possible, prevent his design. It were a desirable thing, we should think, to know who in the church will deceive us; yet let this suffice-Christ knows, though we do not. The reason why Peter did not himself ask was because John had a much fairer opportunity, by the advantage of his seat at table, to whisper the question into the ear of Christ, and to receive a like private answer. It is good to improve our interest in those that are near to Christ, and to engage their prayers for us. Do we know any that we have reason to think lie in Christ's bosom? Let us beg of them to speak a good word for us. 3. The question was asked accordingly (v. 25): He then, lying at the breast of Jesus, and so having the convenience of whispering with him, saith unto him, Lord, who is it? Now here John shows, (1.) A regard to his fellow-disciple, and to the motion he made. Though Peter had not the honour he had at this time, yet he did not therefore disdain to take the hint and intimation he gave him. Note, Those who lie in Christ's bosom may often learn from those who lie at his feet something that will be profitable for them, and be reminded of that which they did not of themselves think of. John was willing to gratify Peter herein, having so fair an opportunity for it. As every one hath received the gift, so let him minister the same for a common good, Rom. 12:6. (2.) A reverence of his Master. Though he whispered this in Christ's ear, yet he called him Lord; the familiarity he was admitted to did not at all lessen his respect for his Master. It becomes us to use a reverence in expression, and to observe a decorum even in our secret devotions, which no eye is a witness to, as well as in public assemblies. The more intimate communion gracious souls have with Christ, the more sensible they are of his worthiness and their own unworthiness, as Gen. 18:27. 4. Christ gave a speedy answer to this question, but whispered it in John's ear; for it appears (v. 29) that the rest were still ignorant of the matter. He it is to whom I shall give a sop, psoµmion-a morsel, a crust, when I have dipped it in the sauce. And when he had dipped the sop, John strictly observing his motion, he gave it to Judas; and Judas took it readily enough, not suspecting the design of it, but glad of a savoury bit, to make up his mouth with. (1.) Christ notified the traitor by a sign. He could have told John by name who he was (The adversary and enemy is that wicked Judas, he is the traitor, and none but he); but thus he would exercise the observation of John, and intimate what need his ministers have of a spirit of discerning; for the false brethren we are to stand upon our guard against are not made known to us by words, but by signs; they are to be known to us by their fruits, by their spirits; it requires great diligence and care to form a right judgment upon them. (2.) That sign was a sop which Christ gave him, a very proper sign, because it was the fulfilling of the scripture (v. 18) that the traitor should be one that ate bread with him, that was at this time a fellow-commoner with him. It had likewise a significancy in it, and teaches us, [1.] That Christ sometimes gives sops to traitors; worldly riches, honours, and pleasures are sops (if I may so speak), which Providence sometimes gives into the hands of wicked men. Judas perhaps thought himself a favourite because he had the sop, like Benjamin at Joseph's table, a mess by himself; thus the prosperity of fools, like a stupifying sop, helps to destroy them. [2.] That we must not be outrageous against those whom we know to be very malicious against us. Christ carved to Judas as kindly as to any at the table, though he knew he was then plotting his death. If thine enemy hunger, feed him; this is to do as Christ does. VII. Judas himself, instead of being convinced hereby of his wickedness, was the more confirmed in it, and the warning given him was to him a savour of death unto death; for it follows, 1. The devil hereupon took possession of him (v. 27): After the sop, Satan entered into him: not to make him melancholy, nor drive him distracted, which was the effect of his possessing some; not to hurry him into the fire, nor into the water; happy had it been for him if that had been the worst of it, or if with the swine he had been choked in the sea; but Satan entered into him to possess him with a prevailing prejudice against Christ and his doctrine, and a contempt of him, as one whose life was of small value, to excite in him a covetous desire of the wages of unrighteousness and a resolution to stick at nothing for the obtaining of them. But, (1.) Was not Satan in him before? How then is it said that now Satan entered into him? Judas was all along a devil (ch. 6:70), a son of perdition, but now Satan gained a more full possession of him, had a more abundant entrance into him. His purpose to betray his Master was now ripened into a fixed resolution; now he returned with seven other spirits more wicked than himself, Lu. 11:26. Note, [1.] Though the devil is in every wicked man that does his works (Eph. 2:2), yet sometimes he enters more manifestly and more powerfully than at other times, when he puts them upon some enormous wickedness, which humanity and natural conscience startle at. [2.] Betrayers of Christ have much of the devil in them. Christ speaks of the sin of Judas as greater than that of any of his persecutors. (2.) How came Satan to enter into him after the sop? Perhaps he was presently aware that it was the discovery of him, and it made him desperate in his resolutions. Many are made worse by the gifts of Christ's bounty, and are confirmed in their impenitency by that which should have led them to repentance. The coals of fire heaped upon their heads, instead of melting them, harden them. 2. Christ hereupon dismissed him, and delivered him up to his own heart's lusts: Then said Jesus unto him, What thou doest, do quickly. This is not to be understood as either advising him to his wickedness or warranting him in it; but either, (1.) As abandoning him to the conduct and power of Satan. Christ knew that Satan had entered into him, and had peaceable possession; and now he gives him up as hopeless. The various methods Christ had used for his conviction were ineffectual; and therefore, "What thou doest thou wilt do quickly; if thou art resolved to ruin thyself, go on, and take what comes." Note, When the evil spirit is willingly admitted, the good Spirit justly withdraws. Or, (2.) As challenging him to do his worst: "Thou art plotting against me, put thy plot in execution and welcome, the sooner the better, I do not fear thee, I am ready for thee." Note, our Lord Jesus was very forward to suffer and die for us, and was impatient of delay in the perfecting of his undertaking. Christ speaks of Judas's betraying him as a thing he was now doing, though he was only purposing it. Those who are contriving and designing mischief are, in God's account, doing mischief. 3. Those that were at table understood not what he meant, because they did not hear what he whispered to John (v. 28, 29): No man at table, neither the disciples nor any other of the guests, except John, knew for what intent he spoke this to him. (1.) They did not suspect that Christ said it to Judas as a traitor, because it did not enter into their heads that Judas was such a one, or would prove so. Note, It is an excusable dulness in the disciples of Christ not to be quick-sighted in their censures. Most are ready enough to say, when they hear harsh things spoken in general, Now such a one is meant, and now such a one; but Christ's disciples were so well taught to love one another that they could not easily learn to suspect one another; charity thinks no evil. (2.) They therefore took it for granted that he said it to him as a trustee, or treasurer of the household, giving him order for the laying out of some money. Their surmises in this case discover to us for what uses and purposes our Lord Jesus commonly directed payments out of that little stock he had, and so teach us how to honour the Lord with our substance. They concluded something was to be laid out, either, [1.] In works of piety: Buy those things that we have need of against the feast. Though he borrowed a room to eat the passover in, yet he bought in provision for it. That is to be reckoned well bestowed which is laid out upon those things we have need of for the maintenance of God's ordinances among us; and we have the less reason to grudge that expense now because our gospel-worship is far from being so chargeable as the legal worship was. [2.] Or in works of charity: That he should give something to the poor. By this it appears, First, That our Lord Jesus, though he lived upon alms himself (Lu. 8:3), yet gave alms to the poor, a little out of a little. Though he might very well be excused, not only because he was poor himself, but because he did so much good in other ways, curing so many gratis; yet, to set us an example, he gave, for the relief of the poor, out of that which he had for the subsistence of his family; see Eph. 4:28. Secondly, That the time of a religious feast was thought a proper time for works of charity. When he celebrated the passover he ordered something for the poor. When we experience God's bounty to us, this should make us bountiful to the poor. 4. Judas hereupon sets himself vigorously to pursue his design against him: He went away. Notice is taken, (1.) Of his speedy departure: He went out presently, and quitted the house, [1.] For fear of being more plainly discovered to the company, for, if he were, he expected they would all fall upon him, and be the death of him, or at least of his project. [2.] He went out as one weary of Christ's company and the society of his apostles. Christ needed not to expel him, he expelled himself. Note, Withdrawing from the communion of the faithful is commonly the first overt-act of a backslider, and the beginning of an apostasy. [3.] He went out to prosecute his design, to look for those with whom he was to make his bargain, and to settle the agreement with them. Now that Satan had got into him he hurried him on with precipitation, lest he should see his error and repent of it. (2.) Of the time of his departure: It was night. [1.] Though it was night, an unseasonable time for business, yet, Satan having entered into him, he made no difficulty of the coldness and darkness of the night. This should shame us out of our slothfulness and cowardice in the service of Christ, that the devil's servants are so earnest and venturous in his service. [2.] Because it was night, and this gave him advantage of privacy and concealment. He was not willing to be seen treating with the chief priests, and therefore chose the dark night as the fittest time for such works of darkness. Those whose deeds are evil love darkness rather than light. See Job 24:13, etc. |
