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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
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(t. xxxii. 12.) They remembered too, that, as men, before they were matured, their minds were liable to change, so as to form wishes the very opposite to what they might have had before.
The phrase about the disciples, "doubting of whom he spoke," is vivid. For they were unable to conceive of whom this had been said and were in doubt about it, and they found nothing clear either to think or say.
(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.
(Tr. lxi. 3) They had a devoted love for their Master, but yet so that human weakness made them doubt of one another.
"Then the disciples looked one on another, doubting of whom He spake." For while they were imbued with a reverential love to their Master, they were none the less affected by human infirmity in their feelings towards each other. Each one's own conscience was known to himself; but as he was ignorant of his neighbor's, each one's self-assurance was such that each was uncertain of all the others, and all the others were uncertain of that one.
Terror and dread at once thrill the hearts of the disciples, and they glance one at another, being filled with a twofold alarm at the words uttered. For each one, as was natural, on reviewing the state of his own individual soul, was weighed down with grievous fear; and furthermore, they all felt the agony, no less severe, which was produced by the suspicion that rested on them all in common. For they are well assured that the words spoken will be fully verified. They know that the saying of the Saviour could not pass away unfulfilled; and yet they reckon it as a terrible and unbearable misery that any one of those numbered among the disciples should have relapsed into such a depth of impiety. This leads them each one to examine his own conscience, and to look around him in bewildered inquiry as to who it is to whose share the lot of perdition is to fall, wondering much whence or how Satan will obtain such power as to steal away the allegiance of one even of Christ's own peculiar companions.
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Summary
John 13:22 vividly captures the profound consternation and collective bewilderment among Jesus' disciples during the Last Supper. Following Jesus' startling declaration that one of them would betray Him, the disciples' reaction — looking at each other in perplexed disbelief and uncertainty — underscores their utter inability to reconcile such a heinous act with their intimate fellowship, revealing their limited human understanding in the face of divine foresight and impending treachery.
Context
Literary Context
This verse immediately follows Jesus' solemn and troubling prophecy in John 13:21, where He declares, "Verily, verily, I say unto you, that one of you shall betray me." The setting is the sacred Passover meal, which Jesus has transformed into the Last Supper, an event imbued with profound theological significance. Just moments before, Jesus had performed the humbling act of washing His disciples' feet, an act of selfless service intended to teach humility and love. This act of intimate service, followed by the shocking revelation of betrayal from within their ranks, creates an immense narrative tension. The disciples' reaction in John 13:22 highlights their struggle to comprehend how someone so close could commit such an act, setting the stage for the identification of Judas and the unfolding of Jesus' passion.
Historical & Cultural Context
The Passover meal was the most sacred annual feast for Jews, commemorating their deliverance from slavery in Egypt. It was a time of intimate fellowship, remembrance, and covenant renewal. For Jesus and His disciples, this meal was not merely a tradition but a deeply personal gathering, signifying their shared life and mission. Within this context, the concept of betrayal, especially by a trusted companion at a shared meal, was considered particularly heinous and dishonorable, echoing ancient Near Eastern cultural norms where sharing a meal signified deep trust and loyalty. The idea of "eating bread with" someone carried profound implications of covenant and friendship, making betrayal an act of profound spiritual and social violation, as foreshadowed in Psalm 41:9. The disciples' "doubting" or perplexity reflects not just personal confusion but also the cultural shock of such an unthinkable act within their close-knit, covenantal community.
Key Themes
The disciples' reaction in John 13:22 contributes significantly to several key themes in John's Gospel. Firstly, it underscores the profound shock and human incomprehension of divine prophecy, especially when it involves the dark reality of sin and betrayal. The disciples, despite their proximity to Jesus, are utterly blind to the spiritual treachery brewing among them, highlighting the contrast between human ignorance and divine omniscience. Secondly, it emphasizes the theme of Jesus' sovereign knowledge and control over all events, even His own betrayal. While the disciples are lost in confusion, Jesus knows precisely who the betrayer is, having known from the beginning, as stated in John 6:70-71. Finally, this moment heightens the dramatic tension surrounding the impending passion of Christ, setting the stage for Judas's departure and the subsequent events leading to the crucifixion. It foreshadows the ultimate cost of sin and the painful reality that even those within the circle of faith can harbor deceit.
Exposition and Analysis
Key Word Analysis
From manthanō, meaning "to learn." A learner, pupil, or follower. In this context, it refers to the twelve men who had committed themselves to following Jesus, learning from Him, and participating in His ministry. Their identity as "disciples" highlights the profound irony and tragedy of one among them being a betrayer, as well as the collective shock of the group who were supposed to be united in their devotion.
A primary verb meaning "to look at," "behold," or "perceive." Here, it describes a visual action, but one imbued with intense emotional and mental searching. The disciples' looking "one on another" is not a casual glance but an intense, searching gaze, reflecting their desperate attempt to identify the culprit or perhaps to find answers in each other's bewildered expressions. It conveys their shared state of confusion and suspicion.
A combination of the preposition eis ("to or into," indicating direction or result) and the reciprocal pronoun allēlōn ("one another," "each other"). This phrase emphasizes the mutual, collective nature of their gaze. They are not looking at Jesus, nor are they looking inward, but outward at each other, in a shared moment of profound perplexity and suspicion within their intimate circle. This highlights the internal disruption caused by Jesus' words.
From a compound of a (negative particle) and the base of poreuomai (to go, to have a way). Literally, "to have no way out," or "to be without resources." Figuratively, it means to be at a loss, perplexed, or utterly bewildered. It conveys a sense of mental impasse and not knowing what to do or think. This is not necessarily about disbelieving Jesus' words, but rather being completely stumped as to who among them could possibly commit such a heinous act.
Verse Breakdown
"Then the disciples looked one on another"
This clause describes the immediate, collective physical reaction of the disciples to Jesus' shocking announcement. Their gaze, directed mutually at each other, signifies a desperate search for answers within their own ranks. It suggests a shared moment of intense suspicion, confusion, and perhaps even fear, as each wonders if the accusation might apply to another, or even subtly, to themselves. It underscores their utter bewilderment and inability to pinpoint the betrayer.
"doubting of whom he spake"
This second clause clarifies the internal state that prompted their outward reaction. The word "doubting" (ἀποροῦντες, aporountes) conveys a profound state of perplexity and being at a loss, rather than a lack of faith in Jesus' words. They were not questioning if a betrayal would occur, but who among them could possibly be capable of such an act. This highlights their limited human perception compared to Jesus' divine knowledge, and their struggle to reconcile the idea of betrayal with the intimate fellowship they shared.
Literary Devices
John 13:22 masterfully employs several literary devices to heighten the drama and convey the profound impact of Jesus' words. Foreshadowing is prominent, as this verse sets the stage for the imminent identification of Judas and the subsequent events of Jesus' arrest and crucifixion. The disciples' confusion builds suspense, making the eventual revelation of the betrayer all the more impactful. Irony is also at play; the disciples, who have spent years in close proximity to Jesus and witnessed His miracles, are utterly blind to the treachery festering within their own inner circle, while Jesus, the one to be betrayed, knows the truth perfectly. This contrast between human ignorance and divine knowledge creates a poignant sense of dramatic irony. Furthermore, the scene is steeped in Dramatic Tension, as the disciples' bewildered glances and unspoken questions amplify the gravity of Jesus' declaration, drawing the reader into their confusion and anticipation of the unfolding tragedy.
Theological and Thematic Connections
John 13:22 serves as a poignant reminder of the pervasive nature of sin, even within the most sacred and intimate of fellowships. It reveals the stark contrast between human perception, which is often limited and easily deceived, and divine omniscience, which sees all things, including the hidden motives of the heart. The disciples' "doubting" is not a questioning of Jesus' truthfulness, but an expression of their utter inability to comprehend how one of their own, who had shared life and ministry with the Son of God, could harbor such darkness. This moment underscores the painful reality that outward proximity to Christ does not guarantee inward transformation or loyalty. It highlights the insidious nature of betrayal and its devastating impact, a theme that resonates throughout biblical narrative, from Cain's treachery against Abel to the numerous instances of Israel's unfaithfulness to God. Ultimately, this scene prepares the reader for the profound depth of Jesus' suffering, not only at the hands of His enemies but also through the betrayal of a trusted friend, fulfilling ancient prophecies and demonstrating the breadth of His sacrificial love.
Reflection and Application
The disciples' bewildered reaction in John 13:22 offers a powerful mirror for self-reflection and a call to spiritual discernment in our own lives and communities. Just as the disciples were blind to the treachery within their immediate circle, we too can be unaware of hidden sin, deceit, or spiritual dangers, both in others and, more critically, within ourselves. This passage compels us to engage in honest self-examination, asking ourselves if our outward profession of faith is matched by an inward reality of devotion and loyalty to Christ. It challenges us to cultivate a humble awareness of our own capacity for failure and to rely on God's wisdom to discern truth from deception. Furthermore, it reminds us that betrayal, though painful, is often part of God's sovereign plan, even as it highlights the profound sorrow and personal cost of such an act. For leaders and members within the church, it underscores the importance of fostering genuine community where accountability and transparency can thrive, while also recognizing that true spiritual health requires constant vigilance and reliance on the Holy Spirit's guidance to navigate the complexities of human relationships and hidden motives.
Questions for Reflection
FAQ
Why were the disciples so confused and "doubting" if Jesus had just told them plainly that one of them would betray Him?
The disciples' confusion stemmed not from a disbelief in Jesus' words, but from their utter inability to comprehend who among their intimate group could possibly commit such a heinous act. The Greek word aporéō (translated "doubting") means to be at a loss, perplexed, or without resources, indicating a mental impasse. They had shared years of life, ministry, and profound spiritual experiences with Jesus and each other. The idea that one of their own, someone they trusted and loved, could harbor such treachery was unthinkable and deeply unsettling. Their perplexity highlights the stark contrast between their limited human understanding and Jesus' divine omniscience, as He knew from the beginning who would betray Him (John 6:70-71). They were grappling with the shocking reality that evil could exist even within their sacred inner circle.
Christ-Centered Fulfillment
The profound confusion and impending betrayal captured in John 13:22 find their ultimate Christ-centered fulfillment not merely in the identification of Judas, but in the redemptive purpose of Jesus' suffering. While the disciples were perplexed by the "who," Jesus was fully aware of the "why." His knowledge of the betrayal, far from being a defeat, was an integral part of His divine mission to lay down His life for the sins of the world. The betrayal by a trusted friend, prefigured in Psalm 41:9, becomes a poignant aspect of Christ's identification with human suffering and His willingness to endure the deepest forms of rejection for our sake. By allowing Himself to be betrayed, Jesus demonstrates the boundless extent of His love, transforming the ultimate act of human treachery into the very means of salvation. His passive endurance of this injustice, leading to His crucifixion, ultimately atones for all forms of human sin, including betrayal, offering forgiveness and reconciliation to those who, like Peter, might deny Him, or even those who, like Judas, might betray Him, if they would only repent. Thus, the confusion of the disciples gives way to the clarity of God's redemptive plan, where even the darkest acts are woven into the tapestry of Christ's triumph over sin and death, securing eternal life for all who believe in Him (John 3:16).