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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 13:18–30. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Joh 13:18):
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 (Psa 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 (Joh 13:10), 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, Ti2 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 Co1 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, Joh 13:30.
[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 (Joh 13:19):
"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, Luk 24:25, Luk 24:26; Joh 8:28.
III.He gives a word of encouragement to his apostles, and all his ministers whom he employs in his service (Joh 13:20):
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 (Joh 13:21):
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 (Kg2 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 Psa 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 (Sa2 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 (Joh 13:23): There was leaning on Jesus's bosom one of the disciples whom Jesus loved. It appears that this was John, by comparing Joh 21:20, Joh 21:24. 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 (Joh 13:1), 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 (Joh 1:18), and believers are in like manner one with Christ, Joh 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, Joh 13:24. 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 (Joh 13:25): 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 (Joh 13:29) that the rest were still ignorant of the matter. He it is to whom I shall give a sop, psōmion - 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 (Joh 13:18) 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 (Joh 13:27): 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 (Joh 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, Luk 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 (Joh 13:28, Joh 13:29): 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 (Luk 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.
Historical interpretation
Two Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And understand the words “that you may believe” as capable of being equivalent to the words “that you may be increased in faith,” while you continue to believe.
"If I then," He saith, "your Lord and Master have washed your feet, ye ought also to wash one another's feet. For I have given you an example, that ye should do as I have done to you."
And yet it is not the same thing, for He is Lord and Master, but ye are fellow-servants one of another. What meaneth then the "as"? "With the same zeal." For on this account He taketh instances from greater actions that we may, if so be, perform the less. Thus schoolmasters write the letters for children very beautifully, that they may come to imitate them though but in an inferior manner. Where now are they who spit on their fellow-servants? where now they who demand honors? Christ washed the feet of the traitor, the sacrilegious, the thief, and that close to the time of the betrayal, and incurable as he was, made him a partaker of His table; and art thou highminded, and dost thou draw up thine eyebrows?
"Let us then wash one another's feet," saith some one, "then we must wash those of our domestics." And what great thing if we do wash even those of our domestics? In our case "slave" and "free" is a difference of words; but there an actual reality. For by nature He was Lord and we servants, yet even this He refused not at this time to do. But now it is matter for contentment if we do not treat free men as bondmen, as slaves bought with money. And what shall we say in that day, if after receiving proofs of such forbearance, we ourselves do not imitate them at all, but take the contrary part, being in diametrical opposition, lifted up, and not discharging the debt? For God hath made us debtors one to another, having first so done Himself, and hath made us debtors of a less amount. For He was our Lord, but we do it, if we do it at all, to our fellow-servants, a thing which He Himself implied by saying, "If I then your Lord and Master-so also do ye." It would indeed naturally have followed to say, "How much more should ye servants," but He left this to the conscience of the hearers.
Now when He had washed their feet, and taken His garments, and sat down, He said, "Know ye what I have done unto you?" He no longer addresseth Himself to Peter only, but to them all.
"Ye call Me Lord and Master, and ye say well, for so I am."
"Ye call Me." He taketh to Him their judgment, and then that the words may not be thought to be words of their kindness, He addeth, "for so I am." By introducing a saying of theirs, He maketh it not offensive, and by confirming it Himself when introduced from them, unsuspected. "For so I am," He saith. Seest thou how when He converseth with the disciples, He speaketh revealing more what belongeth unto Himself?
"I speak not," He saith, "of you all." O what forbearance! Not yet doth He convict the traitor, but veileth the matter, hence giving him room for repentance. He convicteth and yet doth not convict him when He saith thus, "He that eateth bread with Me hath lifted up his heel against Me." It seems to me that the, "The servant is not greater than his lord," was uttered for this purpose also, that if any persons should at any time suffer harm either from domestics or from any of the meaner sort, they should not be offended; looking to the instance of Judas, who having enjoyed ten thousand good things, repaid his Benefactor with the contrary. On this account He added, "He that eateth bread with Me," and letting pass all the rest, He hath put that which was most fitted to restrain and shame him; "he who was fed by Me," He saith, "and who shared My table." And He spake the words, to instruct them to benefit those who did evil to them, even though such persons should continue incurable.
But having said, "I speak not of you all," in order not to attach fear to more than one, He at last separateth the traitor, speaking thus; "He that eateth bread with Me." For the, "not of you all," doth not direct the words to any single one, therefore He added, "He that eateth bread with Me"; showing to that wretched one that He was not seized in ignorance, but even with full knowledge; a thing which of itself was most of all fitted to restrain him. And He said not, "betrayeth Me," but, "hath lifted up his heel against Me," desiring to represent the deceit, the treachery, the secrecy of the plot.
But why hath He done this "now"? They were for the future to enjoy, some greater, some less honor. In order then that they may not exalt themselves one above the other, and say as they did before, "Who is the greatest," nor be angry one against the other, He taketh down the high thoughts of them all, by saying, that "although thou mayest be very great, thou oughtest to have no high thoughts towards thy brother." And He mentioned not the greater action, that "if I have washed the feet of the traitor, what great matter if ye one another's?" but having exemplified this by deeds, He then left it to the judgment of the spectators.
(Hom. lxxi. 1) He speaks now not to Peter alone, but to all: Ye call Me Master and Lord. He accepts their judgment; and to prevent the words being set down merely to favour on their parts, adds, And ye say well, for so I am.
(Hom. lxx. 1) He shows us the greater, that we may do the less. For He was the Lord, but we, if we do it, do it to our fellow-servants: For I have given you an example, that ye should do as I have done to you.
(Hom. lxxi. 2) He continues to urge them to wash one another's feet; Verily, verily, I say unto you, The servant is not greater than his lord, neither He that is sent greater than He that sent Him; as if to say, If I do it, much more ought you.
(Hom. Lxxi. 2) For all know, but all do not do. He then rebukes the traitor, not openly, but covertly: I speak not of you all.
(Hom. lxxi. 1) Then, that He might not sadden them all, He adds, But that the Scripture must be fulfilled, He that eateth bread with Me, hath lifted up his heel against Me: showing that He knew who the traitor was, an intimation that would surely have checked him, if any thing would. He does not say, shall betray Me, but, shall lift up his heel against Me, alluding to his deceit and secret plotting.
(Hom. lxxi. 2) He that eateth bread with Me; i. e. who was fed by Me, who partook of My table. So that if injured ever by our servants or inferiors, we need not be offended. Judas had received infinite benefits, and yet thus requited his Benefactor.
(Hom. Lxxii. 3) As the disciples were about to go forth and to suffer many things, He consoles them by promising His own assistance and that of others; His own, when He says, Happy are ye if ye do them; that of others, in what follows, Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth Me; and he that receiveth Me receiveth Him that sent Me.
"Verily I say unto you, the servant is not greater than his lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all - but that the Scripture may be fulfilled, He that eateth bread with Me hath lifted up his heel against Me."
What He said before, this He saith here also, to shame them; "For if the servant is not greater than his master, nor he that is sent greater than him that sent him, and these things have been done by Me, much more ought they to be done by you." Then, lest any one should say, "Why now sayest Thou these things? Do we not already know them?" He addeth this very thing, "I speak not to you as not knowing, but that by your actions ye may show forth the things spoken of." For "to know," belongeth to all; but "to do," not to all. On this account He said, "Blessed are ye if ye do them"; and on this account I continually and ever say the same to you, although ye know it, that I may set you on the work. Since even Jews "know," but yet they are not "blessed"; for they do not what they know.
I could not reveal what was about to happen, he says. However, in order that you might not think that I did not know the thoughts of those who follow me—or that I was unaware of what was happening to me and therefore striving in vain because of the shameful things that were happening to me—I foretell the facts before the event so that when they happen you will know who I am.
"From this time," Christ adds, "I tell you before it come; that when it is come to pass, ye may believe that I am He:" that is, I am He of whom the Scripture that preceded has just said, "He that eateth bread with me, shall lift up his heel upon me."
Now I tell you before it come, that when it is come, ye may believe that I am He, i. e. of whom that Scripture foretold.
I have been led on, He says, by very urgent reasons to give you, even before the time, this account of the events that will very shortly happen. For it will gratify those who hear Me, and bring them no slight advantage, if they know My aim in the matter. For to be recklessly wasteful in the use of words in meaningless dissertations is contrary to My custom and pleasure: but whatsoever seems likely to be fraught with no slight profit to you provided you have knowledge of it, this I feel constrained to instil in your ears. From henceforth therefore, He says, I tell you things that are even now at the doors, and I implant in you the knowledge of things not yet fulfilled; that, when the time for their occurrence has come, you may be able to harmonise the final issue of the matters with the prophecies uttered by Me, and so may believe that I am He concerning Whom the Divine Scripture has uttered such oracles. At one and the same time therefore our Lord Jesus the Christ wisely attempts to correct the traitor, putting forward His rebuke in a form concealed under slight obscurities, as well as to show that the issue of the treachery would be a sure sign and most clear indication of the fact that He is Christ. For, as we have already said by anticipation, any one who compared the utterances recorded from old time in the sacred Scriptures with the daring deeds of the traitor, would perceive I think very clearly and without difficulty that their interpretation in reference to Him was certainly and very evidently true.
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Summary
In John 13:19, during the intimate setting of the Last Supper, Jesus reveals His divine foreknowledge to His disciples by predicting His impending betrayal. His purpose in disclosing this difficult truth beforehand is not to prevent the event, but to solidify their faith in His true identity as the Son of God and the promised Messiah when these prophecies inevitably come to pass. This statement profoundly underscores Jesus' sovereignty over all events, even the darkest acts of human treachery, and serves as a foundational declaration of His divine "I AM" nature.
Context
Literary Context
This verse is situated within the deeply poignant and significant discourse of Jesus with His disciples during the Last Supper, as recorded in John 13. Immediately prior, Jesus has demonstrated profound humility by washing His disciples' feet, a shocking act that foreshadows His ultimate self-sacrificial service. Following this, He troubled in spirit, declares that one of them will betray Him (John 13:21). The disciples are understandably perplexed and distressed, looking at one another, uncertain of whom He speaks (John 13:22). It is into this atmosphere of confusion, sorrow, and impending crisis that Jesus utters the words of John 13:19, providing a divine anchor for their faith amidst the coming storm of His arrest, trial, and crucifixion.
Historical & Cultural Context
The Last Supper takes place within the framework of the Jewish Passover, a meal rich with symbolic meaning commemorating Israel's deliverance from slavery in Egypt. The act of sharing a meal, especially the Passover, signified deep covenantal fellowship and trust. For one of the twelve, an intimate companion, to betray the host was an act of profound treachery, violating sacred cultural norms of hospitality and loyalty. The phrase "I am [he]" (Greek: ego eimi) carries immense historical and theological weight within Jewish tradition. It directly echoes God's self-revelation to Moses at the burning bush in Exodus 3:14, where God identifies Himself as "I AM THAT I AM." For Jesus to use this phrase is a direct claim to divine identity, a claim that would have been understood by His Jewish audience as nothing less than an assertion of deity, often considered blasphemous by His opponents.
Key Themes
John 13:19 contributes significantly to several major themes in John's Gospel. Firstly, it highlights Divine Foreknowledge and Sovereignty, demonstrating that Jesus is not a victim of circumstances but is fully aware of and in control of all events, even His betrayal and death. This theme is consistent with the portrayal of Jesus throughout John as the sovereign Son of God, who lays down His life of His own accord (John 10:18). Secondly, the verse powerfully underscores Jesus' Deity, particularly through the "I AM" declaration. This is one of several explicit "I AM" statements in John's Gospel (e.g., John 8:58), each asserting His unique, divine nature and oneness with the Father. Thirdly, the verse reveals Jesus' pastoral heart and His concern for Strengthening the Disciples' Faith. By revealing events beforehand, Jesus provides a future anchor, ensuring that when the difficult events unfold, their faith will not be shattered but rather confirmed in His divine authority and truthfulness.
Exposition and Analysis
Key Word Analysis
This verb signifies a systematic or set discourse, indicating Jesus' deliberate and authoritative pronouncement. It's not a casual remark but a weighty declaration, emphasizing the importance and certainty of what He is about to reveal. The use of légō here highlights Jesus' role as the divine revealer of truth.
This versatile verb means "to come into being," "to happen," or "to come to pass." Its repetition ("before it come," "when it is come to pass") underscores the absolute certainty and inevitability of the predicted event (the betrayal and subsequent events of the passion). Jesus is not merely speculating; He is declaring what will definitively occur, demonstrating His perfect knowledge of future events.
As the first person singular present indicative of "to be," this verb, when combined with the emphatic "I" (Greek: egṓ), forms the profound phrase "I am" (egṓ eimí). In this context, it is far more than a simple statement of existence. It is a direct echo of God's self-revelation to Moses in Exodus 3:14, identifying Jesus with the eternal, self-existent God of Israel. The KJV's addition of "[he]" in italics clarifies the implication that Jesus is the Christ, the Messiah, but the underlying Greek carries the full weight of His divine identity.
Verse Breakdown
"Now I tell you before it come"
Jesus initiates a solemn and prophetic declaration. The timing ("Now...before it come") is crucial, emphasizing His foreknowledge and intentional revelation. He is not reacting to events but proactively disclosing them, demonstrating His divine sovereignty over time and circumstance. This pre-disclosure serves a specific, redemptive purpose for His disciples.
"that, when it is come to pass"
This clause highlights the certainty of the predicted event's fulfillment. The Greek conjunction hína ("in order that") introduces a purpose clause. The "it" refers to the entire sequence of events surrounding His betrayal, arrest, trial, crucifixion, and ultimately, His resurrection. Jesus guarantees that these things will indeed "come to pass," leaving no room for doubt regarding their inevitability or His prophetic accuracy.
"ye may believe that I am [he]."
This is the ultimate purpose of Jesus' foretelling. The phrase "I am [he]" (Greek: egṓ eimí) is the climactic assertion of His divine identity. The KJV's italicized "[he]" clarifies that the disciples are to believe He is the Messiah, the Christ, but the underlying Greek carries the full weight of His deity. When they witness the fulfillment of His words, particularly His resurrection after the betrayal and death, their faith in His divine nature and messianic claims will be irrevocably confirmed and strengthened, preventing them from stumbling in unbelief.
Literary Devices
The verse employs several powerful literary devices. Foreshadowing is central, as Jesus explicitly predicts future events (His betrayal and passion) to His disciples. This not only prepares them for the shock but also serves as a divine authentication of His words. The phrase "I am [he]" functions as a profound instance of Divine Disclosure, echoing the sacred name of God from the Old Testament and asserting Jesus' inherent deity. This is a deliberate Allusion to Exodus 3:14, underscoring Jesus' identity as Yahweh. Furthermore, the structure of the verse itself forms a Purpose Clause ("that...ye may believe"), clearly articulating the reason behind Jesus' revelation. This highlights His pastoral intent: to solidify the faith of His followers in the face of impending trials, turning potential stumbling blocks into foundations for deeper belief.
Theological and Thematic Connections
John 13:19 stands as a profound theological statement affirming Jesus' divine nature and His sovereign control over history. It teaches us that God's foreknowledge is not merely a passive awareness of future events but an active, purposeful declaration that serves to confirm His identity and strengthen the faith of His people. Jesus, as the incarnate Son, possesses this same divine attribute, demonstrating that even the most heinous acts of human sin (like Judas's betrayal) fall within the scope of God's overarching plan for redemption. His willingness to reveal these truths beforehand showcases His deep love and care for His disciples, ensuring that their faith would be anchored not in the unfolding chaos, but in the unchanging truth of who He is. This verse provides immense comfort, reminding believers that nothing takes God by surprise, and His ultimate purposes will always prevail.
Reflection and Application
John 13:19 offers immense comfort and a profound challenge for contemporary believers. In a world often characterized by uncertainty, chaos, and unexpected trials, Jesus' words remind us that our Lord is never caught off guard. He knows the end from the beginning, and even the most painful or perplexing events are not outside of His sovereign plan. This truth should cultivate a deep sense of peace and trust, knowing that our faith is not built on shifting sands but on the unshakeable foundation of a God who is fully in control and whose words are utterly reliable. When we face betrayals, disappointments, or unforeseen difficulties, we can recall that Jesus foretold His own suffering, not to avoid it, but to ensure His disciples' faith would be strengthened through it. Our trials, too, can become opportunities to see God's hand at work, deepening our conviction that Jesus truly is the "I AM," worthy of our complete trust and devotion.
Questions for Reflection
FAQ
Why did Jesus tell His disciples about the betrayal beforehand?
Jesus told His disciples about the betrayal beforehand for a specific, twofold purpose: to demonstrate His divine foreknowledge and sovereignty, and crucially, to strengthen their faith. He knew the shocking events of His arrest, trial, and crucifixion would be deeply unsettling and potentially faith-shattering for His followers. By revealing these truths in advance, He ensured that when they came to pass, the disciples would not view them as unexpected tragedies that undermined Jesus' authority, but rather as the fulfillment of His prophetic word. This fulfillment would then serve as irrefutable proof of His divine identity and messianic claims, solidifying their belief that He truly is the "I AM." This is consistent with Jesus' broader ministry, where He often spoke in parables or made predictions to prepare His followers for future realities, as seen in His predictions about the destruction of the temple in Matthew 24:1-2.
What is the significance of the phrase "I am [he]" in this verse?
The phrase "I am [he]" is a profound declaration of Jesus' divine identity. In the original Greek, it is simply egṓ eimí (ἐγώ εἰμί), which translates literally to "I am." The KJV's addition of "[he]" (italicized) clarifies the implied meaning that Jesus is the Christ, the Messiah. However, the direct "I AM" carries immense theological weight, directly echoing God's self-revelation to Moses in Exodus 3:14, where God identifies Himself as "I AM THAT I AM." By using this phrase, Jesus is asserting His eternal, self-existent nature and His oneness with God the Father. This is one of several "I AM" statements in John's Gospel (e.g., John 6:35, John 10:9, John 11:25), each revealing a different aspect of His divine character and saving work. In John 13:19, it serves as a foundational truth upon which the disciples' faith is to be built, even amidst the chaos of His passion.
Christ-Centered Fulfillment
John 13:19 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the embodiment of divine foreknowledge and the very "I AM" of God revealed in flesh. The "it come to pass" refers to the culmination of Jesus' redemptive mission: His betrayal, crucifixion, death, and glorious resurrection. These events, though seemingly tragic, were not random occurrences but the sovereignly ordained plan of God, known and declared by Christ before the foundation of the world. Jesus, the eternal Son, willingly entered into human history, fully aware of the suffering and rejection He would face, including the betrayal by one of His own. His foretelling of these events, particularly the phrase "ye may believe that I am [he]," points directly to His resurrection as the irrefutable proof of His divine identity and the validation of His claims. As Romans 1:4 states, He was "declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead." The fulfillment of His prophecies, especially His triumph over death, confirms that He is indeed the Christ, the Son of the living God, the one in whom "all the fullness of the Godhead dwells bodily" (Colossians 2:9). Therefore, our faith is not in a fallible prophet, but in the "I AM" who controls all history, whose death and resurrection are the ultimate demonstration of His power and love, and the very foundation of our salvation.