TRV
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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
9 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.
(t. xxxii. 11.) His being troubled in spirit, was the human part, suffering under the 1excess of the spiritual. For if every Saint lives, acts, and suffers in the spirit, how much more is this true of Jesus, the Rewarder of Saints.
And used to steal what was set apart for the needy, yet was he not cast off by the Lord, through much long-suffering; nay, and when we were once feasting with Him, being willing both to reduce him to his duty and instruct us in His own foreknowledge, He said: "Verily, verily, I say unto you, that one of you will betray me; "and every one of us saying, "Is it I? "
(Hom. lxii. 1) Our Lord after His twofold promise of assistance to the Apostles in their future labours, remembers that the traitor is cut off from both, and is troubled at the thought: When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me.
(Hom. lxxii. 1) As He did not mention Him by name, all began to fear: Then the disciples looked one on another, doubting of whom He spake; not conscious of any evil in themselves, and yet trusting to Christ's words, more than to their own thoughts.
While all were trembling, and not excepting even Peter, their head, John, as the beloved disciple, lay upon Jesus' breast. He then lying on Jesus' breast saith unto Him, Lord, who is it?
(Hom. lxxii. 1) If thou want to know the cause of this familiarity, it is love: Whom Jesus loved. Others were loved, but he was loved more than any.
(Hom. lxxii. 1) Whom Jesus loved. This John says to show his own innocence, and also why it was that Peter beckoned to him, inasmuch as he was not Peter's superior: Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. Peter had been just reproved, and therefore, checking the customary vehemence of his love, he did not speak himself now, but made John speak for him. He always appears in Scripture as zealous, and an intimate friend of John's.
"When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray Me."
Again He bringeth fear on all by not mentioning the traitor by name. "But they are in doubt"; although conscious to themselves of nothing evil; but they deemed the declaration of Christ more to be believed than their own thoughts. Wherefore they "looked one on another." By laying the whole upon one, Jesus would have cut short their fear, but by adding, "one of you," He troubled all. What then? The rest looked upon one another; but the ever fervent Peter "beckoneth" to John. Since he had been before rebuked, and when Christ desired to wash him would have hindered Him, and since he is everywhere found moved indeed by love, yet blamed; being on this account afraid, he neither kept quiet, nor did he speak, but wished to gain information by means of John. But it is a question worth asking, why when all were distressed, and trembling, when their leader was afraid, John like one at ease leans on Jesus' bosom, and not only leans, but even lies on His breast? Nor is this the only thing worthy of enquiry, but that also which follows. What is that? What he saith of himself, "Whom Jesus loved." Why did no one else say this of himself? Yet the others were loved too. But he more than any. And if no other hath said this about him, but he about himself, it is nothing wonderful. Paul too does the same when occasion calls, saying thus, "I knew a man fourteen years ago"; yet in fact he has gone through other no trifling praises of himself.
As in the episode of Lazarus he said that he was troubled in spirit, because he foretold what would happen, and that he was angered in order to show that he had knowledge of the things that still had to happen as if they had already happened, so here too he says he was angered because of Judas’s betrayal and was confused by how vicious he was. He also said here the words “Jesus was troubled in spirit” because through the operation of the Spirit that was in him he foreknew the future [and the trouble that awaited him].
It is no light question, brethren, that meets us in the Gospel of the blessed John, when he says: "When Jesus had thus said, He was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me." Was it for this reason that Jesus was troubled, not in flesh, but in spirit, that He was now about to say, "One of you shall betray me"? Did this occur then for the first time to His mind, or was it at that moment suddenly revealed to Him for the first time, and so troubled Him by the startling novelty of so great a calamity? Was it not a little before that He was using these words, "He that eateth bread with me will lift up his heel against me"? And had He not also, previously to that, said, "And ye are clean, but not all"? where the evangelist added, "For He knew who should betray Him:" to whom also on a still earlier occasion He had pointed in the words, "Have not I chosen you twelve, and one of you is a devil?" Why is it, then, that He "was now troubled in spirit," when "He testified, and said, Verily, verily, I say unto you, that one of you shall betray me"?
Was it because now He had so to mark him out, that he should no longer remain concealed among the rest, but be separated from the others, that therefore "He was troubled in spirit"? Or was it because now the traitor himself was on the eve of departing to bring those Jews to whom he was to betray the Lord, that He was troubled by the imminency of His passion, the closeness of the danger, and the swooping hand of the traitor, whose resolution was foreknown? For some such cause it certainly was that Jesus "was troubled in spirit," as when He said, "Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour." And accordingly, just as then His soul was troubled as the hour of His passion approached; so now also, as Judas was on the point of going and coming, and the atrocious villainy of the traitor neared its accomplishment, "He was troubled in spirit."
He was troubled, then, who had power to lay down His life, and had power to take it again. That mighty power is troubled, the firmness of the rock is disturbed: or is it rather our infirmity that is troubled in Him? Assuredly so: let servants believe nothing unworthy of their Lord, but recognize their own membership in their Head. He who died for us, was also Himself troubled in our place. He, therefore, who died in power, was troubled in the midst of His power: He who shall yet transform the body of our humility into similarity of form with the body of His glory, hath also transferred into Himself the feeling of our infirmity, and sympathizeth with us in the feelings of His own soul.
Away with the reasons of philosophers, who assert that a wise man is not affected by mental perturbations. God hath made foolish the wisdom of this world; and the Lord knoweth the thoughts of men, that they are vain. It is plain that the mind of the Christian may be troubled, not by misery, but by pity: he may fear lest men should be lost to Christ; he may sorrow when one is being lost; he may have ardent desire to gain men to Christ; he may be filled with joy when such is being done; he may have fear of falling away himself from Christ; he may sorrow over his own estrangement from Christ; he may be earnestly desirous of reigning with Christ, and he may be rejoicing in the hope that such fellowship with Christ will yet be his lot.
Strong-minded, indeed, are those Christians, if such there are, who experience no trouble at all in the prospect of death; but for all that, are they stronger-minded than Christ? Who would have the madness to say so? And what else, then, does His being troubled signify, but that, by voluntarily assuming the likeness of their weakness, He comforted the weak members in His own body, that is, in His Church; to the end that, if any of His own are still troubled at the approach of death, they may fix their gaze upon Him, and so be kept from thinking themselves castaways on this account, and being swallowed up in the more grievous death of despair?
Of that indeed which precedes, (namely), that Jesus, when about to point him out, was troubled in spirit, we have treated in our last discourse; but what I perhaps omitted to mention there, the Lord, by His own perturbation of spirit, thought proper to indicate this also, that it is necessary to bear with false brethren, and those tares that are among the wheat in the Lord's field until harvest-time, because that when we are compelled by urgent reasons to separate some of them even before the harvest, it cannot be done without disturbance to the Church. Such disturbance to His saints in the future, through schismatics and heretics, the Lord in a way foretold and prefigured in Himself, when, at the moment of that wicked man Judas' departure, and of his thereby bringing to an end, in a very open and decided way, his past intermingling with the wheat, in which he had long been tolerated, He was troubled, not in body, but in spirit. For it is not spitefulness, but charity, that troubles His spiritual members in scandals of this kind; lest perchance in separating some of the tares, any of the wheat should also be uprooted therewith.
"Jesus," therefore, "was troubled in spirit, and testified, and said: Verily, verily, I say unto you, that one of you shall betray me." "One of you," in number, not in merit; in appearance, not in reality; in bodily commingling, not by any spiritual tie; a companion by fleshly juxtaposition, not in any unity of the heart; and therefore not one who is of you, but one who is to go forth from you. For how else can this "one of you" be true, of which the Lord so testified, and said, if that is true which the writer of this very Gospel says in his Epistle, "They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us"? Judas, therefore was not of them; for, had he been of them, he would have continued with them. What, then, do the words "One of you shall betray me" mean, but that one is going out from you who shall betray me? Just as he also, who said, "If they had been of us, they would no doubt have continued with us," had said before, "They went out from us." And thus it is true in both senses, "of us," and "not of us;" in one respect "of us," and in another "not of us;" "of us" in respect to sacramental communion, but "not of us" in respect to the criminal conduct that belongs exclusively to themselves.
(Tr. lx. 1) This did not come into His mind then for the first time; but He was now about to make the traitor known, and single him out from the rest, and therefore was troubled in spirit. The traitor too was now just about to go forth to execute his purpose. He was troubled at the thought of His Passion being so near at hand, at the dangers to which His faithful followers would be brought at the hand of the traitor, which were even now impending over Him. Our Lord deigned to be troubled also, to shew that false brethren cannot be cut off, even in the most urgent necessity, without the troubling of the Church. (Tr. lxi. 1.). He was troubled not in flesh, but in spirit; for on occasion of scandals of this kind, the spirit is troubled, not perversely, but in love, lest in separating the tares, some of the wheat too be plucked up with them. (Tr. lx. 5.). But whether He was troubled by pity for perishing Judas, or, by the near approach of His own death, He was troubled not through weakness of mind, but power: He was not troubled because any thing compelled Him, but He troubled Himself, as was said above. And in that He was troubled, He consoles the weak members of His body, i. e. His Church, that they may not think themselves reprobate, should they be troubled at the approach of death.
(Tr. lx. 3) Away then with the reasonings of the Stoics, who deny that perturbation of mind can come upon a wise man; who, as they take vanity for truth, so make their healthy state of mind insensibility. It is good that the mind of the Christian may be perturbed, not by misery, but by pity. (lxi. 2). One of you,He saith, i. e. one in respect of number, not of merit, in appearance not in virtue.
Who is there among living men who would not feel plainly convinced that our human faculties are incapable of supplying either ideas or words which may at all express, in an irreproachable and infallible manner, the attributes peculiar to that nature which is both Divine and ineffable? Therefore we depend on the words of which our faculties are capable, as a feeble medium of expressing such things as pass our understanding. For how can we speak with clear fulness on a subject that really transcends the very limits of our comprehension? We are compelled therefore to take the feebleness of human phrases as a faint image of the true ideas, and then to endeavour to pass onward, as far at least as circumstances will allow, to realise the peculiarities of the Divine attributes. The Divine nature is exceedingly terrible in uttering reproofs, and is stirred to violent emotion by unmingled hatred of evil, against whomsoever the Divine decree may have determined that this feeling is justly due; and this in spite of immeasurable long-suffering. Whenever therefore the Divine Scripture wishes to express God's emotion against impious designs of whatever kind, it derives its language as on other occasions from expressions in use among us, and in human phraseology speaks of anger and wrath; although the Divine Essence is subject to none of these passions in any way that bears comparison with our feelings, but is moved to indignation the extent of which is known only to Itself and is natural to Itself alone, for the ways of God are utterly unspeakable. But the Divine Scripture, as we have said, is wont to record things too great for us in accordance with human fashion. Therefore here also the inspired Evangelist says that Christ was troubled in the spirit, calling the evil-hating emotion of the Spirit "trouble," because, as it seems, there was no other word he could use. And it certainly seems as though the emotion of the Godhead, intolerant of the restraint of the flesh, did really bring about a slight shuddering and an apparent condition of disturbance, exhibiting the outward signs of anger; doubtless similar to what is recorded also at [the raising of] Lazarus, [where we read] that Jesus went to the tomb groaning [or, moved with indignation] in Himself. For just as in that passage Christ's stern menace against death is called "groaning," even so here also His emotion against the impious traitor is indicated by the word "trouble." And good cause He had to be troubled, in indignation at the stubborn wickedness of Judas. For what could be the ultimate end of the impiety of one who, although in common with the other disciples he was the recipient of super-excellent honours and enrolled among the elect, yet was persuaded by a little silver to relinquish all his love to Christ, and while eating His bread lifted up his heel against Him,----a man who regarded neither honour nor fame, neither the law of love nor the reverence due to Christ as God, nor any other of the just claims that were laid upon him; but who, with his eyes fixed only on the loathsome pieces of money that were to be the result of his bargain with the Jews, sold his own soul irrecoverably for those few coins, and betrayed the innocent and righteous blood into the hands of polluted murderers? Most reasonable was the plea Jesus had for being troubled. And the reproof comes home to them in all its sternness, affecting indeed in its special significance one person only of the twelve, but enabling them all in a remarkable manner to realise the extreme horror of the accusation laid; and all but loudly imploring each one among the listeners to strictly guard his own soul, lest by any means it should be unwarily caught in such fatal snares, and fall a foolish prey to the cruel wiles of the devil. Instructive therefore was the force of the reproofs, the disregard of which by the traitor's heart left him to the unchecked influence of his own ambitions. Most emphatically then Christ adds the words: One of you shall betray Me. Hereby He either seeks to upbraid the ingratitude of the daring traitor, or indicates the vastness of the wickedness of the devil, which could even carry off one of the Apostles themselves.
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Summary
John 13:21 marks a profoundly solemn and pivotal moment during the Last Supper, immediately following Jesus' humble act of washing His disciples' feet. With a heart deeply burdened, Jesus reveals a shocking and distressing truth to His closest followers: one of them, a trusted member of their inner circle, is about to betray Him. This declaration not only underscores Jesus' divine foreknowledge but also highlights the immense emotional and spiritual anguish He experienced in the face of impending treachery, setting the stage for the dramatic events leading to His crucifixion.
Context
Literary Context
This verse serves as a dramatic turning point within the narrative of John 13. It immediately follows Jesus' profound demonstration of servant leadership through the foot-washing (John 13:1-20). The atmosphere shifts abruptly from intimate instruction and humble service to one of intense sorrow and foreboding. Jesus' declaration shatters the peace of the supper, creating a palpable tension among the disciples, who are depicted as confused and distressed, wondering who the betrayer could be (John 13:22). This revelation initiates the sequence of events that will culminate in Judas's departure and Jesus' subsequent arrest and crucifixion.
Historical & Cultural Context
The setting is the Passover meal, a sacred Jewish feast commemorating Israel's deliverance from slavery in Egypt. This meal was traditionally a time of intimate fellowship, remembrance, and covenant renewal. Within this context, an act of betrayal, especially from someone sharing a meal, was considered a profound violation of hospitality and trust, carrying immense social and moral opprobrium. The act of dipping bread in a common dish, as later described in John 13:26, was a gesture of friendship and intimacy. For one to then betray the host was an act of deep treachery, echoing the sentiment of Psalm 41:9. Jesus' emotional response ("troubled in spirit") is therefore not merely personal anguish but also a reflection of the cultural weight of such a betrayal within the sacred context of the Passover.
Key Themes
John 13:21 powerfully contributes to several overarching themes in John's Gospel. Firstly, it underscores Jesus' full humanity, revealing His profound emotional depth and capacity for sorrow and distress in the face of human sin and treachery, as also seen when He was troubled at Lazarus' tomb and before His crucifixion. Secondly, it highlights Jesus' divine foreknowledge and sovereignty, demonstrating that He is fully aware of the impending betrayal and its perpetrator, even though it is part of God's redemptive plan. This foreknowledge is a consistent theme throughout John, emphasizing Jesus' divine nature and control over all events, even His own death. Lastly, the verse confronts the stark reality of sin and betrayal, particularly from within the most intimate circles, serving as a somber reminder of the pervasive nature of evil and the freedom of human choice, even in the context of divine purpose.
Exposition and Analysis
Key Word Analysis
Meaning "to stir or agitate (roil water)." This word signifies a deep internal agitation, a profound emotional and spiritual disturbance. It is not a superficial discomfort but an intense inner turmoil, indicating the depth of Jesus' anguish at the impending betrayal by one of His own.
Meaning "a current of air, i.e. breath (blast) or a breeze; by analogy or figuratively, a spirit, i.e. (human) the rational soul, (by implication) vital principle, mental disposition, etc." Here, it refers to Jesus' inner being, His deepest self, indicating that the distress was not merely physical or emotional but reached the core of His spiritual essence.
Meaning "to surrender, i.e yield up, intrust, transmit." While it can mean to deliver or hand over in a neutral sense, in this context, it carries the sinister connotation of treachery and handing over someone to an enemy, implying a breach of trust and a deliberate act of disloyalty.
Verse Breakdown
"When Jesus had thus said"
This phrase links the present declaration to Jesus' preceding actions and teachings, specifically the foot-washing and His discourse on servant leadership. It underscores that this profound statement about betrayal is not an isolated event but arises directly from the intimate context of the Last Supper.
"he was troubled in spirit"
This clause reveals Jesus' deep emotional and spiritual anguish. The word "troubled" (ταράσσω, tarássō) signifies an intense inner agitation, not merely sadness but a profound disturbance of His innermost being. This highlights His full humanity, experiencing the pain of impending treachery and the knowledge of Judas's choice.
"and testified, and said"
This emphasizes the solemnity and certainty of Jesus' subsequent declaration. "Testified" (μαρτυρέω, martyréō) implies a formal, authoritative, and truthful declaration, underscoring the gravity and prophetic nature of His words. It's not a casual remark but a weighty pronouncement.
"Verily, verily, I say unto you"
The double "Verily" (ἀμήν, ἀμήν, amēn, amēn) is a characteristic Johannine emphatic phrase. It serves as a solemn affirmation of truth, signaling that what follows is of utmost importance, absolute certainty, and divine authority. It commands the disciples' full attention to the shocking revelation.
"that one of you shall betray me"
This is the shocking core of the statement. The phrase "one of you" (εἷς ἐξ ὑμῶν, heîs ex hymōn) points to the intimacy of the betrayal – it is not an outside enemy, but someone within their trusted circle. "Shall betray me" (παραδώσει με, paradōsei me) directly names the act of treachery, which will lead to Jesus' arrest and crucifixion, fulfilling divine prophecy.
Literary Devices
John 13:21 is rich with Pathos, as Jesus' deep emotional distress ("troubled in spirit") evokes a profound sense of sorrow and empathy from the reader. This raw display of human anguish, coming from the Son of God, makes the impending betrayal even more poignant. The verse also employs Foreshadowing, directly announcing the betrayal that will unfold within hours, building dramatic tension and preparing the audience for the tragic events of the Passion. The use of Repetition in "Verily, verily" serves as a rhetorical device to emphasize the absolute truth and solemnity of Jesus' pronouncement, drawing immediate and focused attention to the gravity of His words. Furthermore, there is a subtle Irony in the fact that Jesus, who has just demonstrated ultimate humility and service by washing His disciples' feet, is about to be betrayed by one of those very individuals He served.
Theological and Thematic Connections
John 13:21 profoundly illustrates the intersection of divine sovereignty and human free will, a central theological tension throughout Scripture. Jesus' foreknowledge of the betrayal does not negate Judas's personal responsibility for his actions. God's overarching plan for salvation, which includes the suffering and death of His Son, incorporates even the darkest human choices without dictating them. This moment highlights the cost of discipleship and the reality that even within the closest spiritual communities, sin and rebellion can fester. It also underscores the depth of God's love, in that He would allow His Son to endure such personal betrayal as part of the redemptive narrative for humanity.
Reflection and Application
The scene in John 13:21 is a powerful reminder that even the Lord of Glory experienced the deepest forms of human suffering, including the profound pain of betrayal from a trusted friend. This reality offers immense comfort and solidarity to those who have endured similar experiences of treachery, affirming that our Savior intimately understands our wounds. It calls us to a place of empathy and compassion for Jesus' own suffering, not just on the cross, but in the moments leading up to it. Furthermore, this verse serves as a sober call to self-examination and faithfulness. If betrayal could arise from within Jesus' inner circle, it reminds us of the constant need for vigilance against sin in our own hearts and within our communities. It challenges us to cultivate genuine loyalty, integrity, and love, ensuring our actions align with our confession of faith, and to remember that God sees and knows all, even the hidden intentions of the heart.
Questions for Reflection
FAQ
Why was Jesus "troubled in spirit" if He knew what was going to happen?
Jesus' foreknowledge of the betrayal does not diminish His human capacity for emotion and suffering. While He knew Judas would betray Him, the act itself was still a profound violation of trust and friendship, deeply painful for Him to experience. His "troubled spirit" (Greek: tarássō, meaning agitated or disturbed) reveals His full humanity, demonstrating that He truly experienced the anguish of impending treachery, just as any person would. This emotional response underscores the reality of His suffering, not just physically on the cross, but emotionally and spiritually in the lead-up to it. It shows His perfect empathy, allowing Him to fully identify with human pain and betrayal (Hebrews 4:15).
Does Jesus' statement "one of you shall betray me" mean Judas had no choice?
No, Jesus' statement does not negate Judas's free will or moral responsibility. While Jesus, in His divine foreknowledge, knew what Judas would do, Judas still made the conscious decision to betray Him. The Bible consistently presents Judas as acting according to his own choices, driven by greed and a failure to truly believe in Jesus (John 12:4-6). Jesus' prophecy simply confirms that God's sovereign plan incorporates human choices, even sinful ones, without forcing them. Judas was fully accountable for his actions, as evidenced by his later remorse and suicide (Matthew 27:3-5).
How does this verse relate to Old Testament prophecies?
Jesus' prediction of betrayal by a close companion directly fulfills Old Testament prophecy, most notably Psalm 41:9, which states, "Even my close friend, someone I trusted, who shared my bread, has turned against me." This prophecy, spoken by David, finds its ultimate and tragic fulfillment in Judas Iscariot's betrayal of Jesus. The New Testament authors frequently highlight how events in Jesus' life, including His betrayal, were in accordance with the Scriptures, demonstrating God's meticulous plan and Jesus' identity as the promised Messiah (Acts 1:16).
Christ-Centered Fulfillment
John 13:21, with Jesus' profound emotional distress and His declaration of impending betrayal, points directly to the heart of Christ's redemptive work. The "troubled spirit" of Jesus reveals the depth of His identification with humanity's suffering, not merely as an observer but as one who fully entered into the pain of a broken world, even experiencing the ultimate breach of trust from within His own circle. This betrayal, though orchestrated by human sin, was paradoxically a necessary step in God's sovereign plan for salvation. Jesus, the Lamb of God, willingly allowed Himself to be "delivered over" (the meaning of paradídōmi) into the hands of His enemies, not as a victim of circumstance, but as the active participant in His own sacrifice. His foreknowledge and acceptance of this betrayal demonstrate His perfect obedience to the Father's will, even unto death on a cross (Philippians 2:8). Thus, the pain of betrayal in John 13:21 is not merely a tragic event, but a crucial element in the unfolding drama of redemption, where Christ's suffering, including the sting of treachery, becomes the means by which humanity finds reconciliation and eternal life (Romans 5:8).