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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers John 13:18–30. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the discovery of Judas's plot to betray his Master. Christ knew it from the beginning; but now first he discovered it to his disciples, who did not expect Christ should be betrayed, though he had often told them so, much less did they suspect that one of them should do it. Now here,
I.Christ gives them a general intimation of it (Joh 13:18):
I speak not of you all, I cannot expect you will all do these things, for I know whom I have chosen, and whom I have passed by; but the scripture will be fulfilled (Psa 41:9), He that eateth bread with me hath lifted up his heel against me. He does not yet speak out, either of the crime or the criminal, but raises their expectations of a further discovery.
1.He intimates to them that they were not all right. He had said (Joh 13:10), You are clean, but not all. So here, I speak not of you all. Note, What is said of the excellencies of Christ's disciples cannot be said of all that are called so. The word of Christ is a distinguishing word, which separates between cattle and cattle, and will distinguish thousands into hell who flattered themselves with hopes that they were going to heaven. I speak not of you all; you my disciples and followers. Note, There is a mixture of bad with good in the best societies, a Judas among the apostles; it will be so till we come to the blessed society into which shall enter nothing unclean or disguised.
2.That he himself knew who were right, and who were not: I know whom I have chosen, who the few are that are chosen among the many that are called with the common call. Note,
(1.)Those that are chosen, Christ himself had the choosing of them; he nominated the persons he undertook for.
(2.)Those that are chosen are known to Christ, for he never forgets any whom he has once had in his thoughts of love, Ti2 2:19.
3.That in the treachery of him that proved false to him the scripture was fulfilled, which takes off very much both the surprise and offence of the thing. Christ took one into his family whom he foresaw to be a traitor, and did not by effectual grace prevent his being so, that the scripture might be fulfilled. Let it not therefore be a stumbling-block to any; for, though it do not at all lessen Judas's offence, it may lessen our offence at it. The scripture referred to is David's complaint of the treachery of some of his enemies; the Jewish expositors, and ours from them generally understand it of Ahithophel: Grotius thinks it intimates that the death of Judas would be like that of Ahithophel. But because that psalm speaks of David's sickness, of which we read nothing at the time of Ahithophel's deserting him, it may better be understood of some other friend of his, that proved false to him. This our Saviour applies to Judas.
(1.)Judas, as an apostle, was admitted to the highest privilege: he did eat bread with Christ. He was familiar with him, and favoured by him, was one of his family, one of those with whom he was intimately conversant. David saith of his treacherous friend, He did eat of my bread; but Christ, being poor, had no bread he could properly call his own. He saith, He did eat bread with me; such as he had by the kindness of his friends, that ministered to him, his disciples had their share of, Judas among the rest. Wherever he went, Judas was welcome with him, did not dine among servants, but sat at table with his Master, ate of the same dish, drank of the same cup, and in all respects fared as he fared. He ate miraculous bread with him, when the loaves were multiplied, ate the passover with him. Note, All that eat bread with Christ are not his disciples indeed. See Co1 10:3-5.
(2.)Judas, as an apostate, was guilty of the basest treachery: he lifted up the heel against Christ.
[1.]He forsook him, turned his back upon him, went out from the society of his disciples, Joh 13:30.
[2.]He despised him, shook off the dust of his feet against him, in contempt of him and his gospel. Nay,
[3.]He became an enemy to him; spurned at him, as wrestlers do at their adversaries, whom they would overthrow. Note, It is no new thing for those that were Christ's seeming friends to prove his real enemies. Those who pretended to magnify him magnify themselves against him, and thereby prove themselves guilty, not only of the basest ingratitude, but the basest treachery and perfidiousness.
II.He gives them a reason why he told them beforehand of the treachery of Judas (Joh 13:19):
"Now I tell you before it come, before Judas has begun to put his wicked plot in execution, that when it is come to pass you may, instead of stumbling at it, be confirmed in your belief that I am he, he that should come." 1. By his clear and certain foresight of things to come, of which in this, as in other instances, he gave incontestable proof, he proved himself to be the true God, before whom all things are naked and open. Christ foretold that Judas would betray him when there was no ground to suspect such a thing, and so proved himself the eternal Word, which is a discerner of the thoughts and intents of the heart. The prophecies of the New Testament concerning the apostasy of the latter times (which we have, 2 Th. 2; 1 Tim. 4, and in the Apocalypse) being evidently accomplished is a proof that those writings were divinely inspired, and confirms our faith in the whole canon of scripture. 2. By this application of the types and prophecies of the Old Testament to himself, he proved himself to be the true Messiah, to whom all the prophets bore witness. Thus it was written, and thus it behoved Christ to suffer, and he suffered just as it was written, Luk 24:25, Luk 24:26; Joh 8:28.
III.He gives a word of encouragement to his apostles, and all his ministers whom he employs in his service (Joh 13:20):
He that receiveth whomsoever I send receiveth me. The purport of these words is the same with what we have in other scriptures, but it is not easy to make out their coherence here. Christ had told his disciples that they must humble and abase themselves. "Now," saith he, "though there may be those that will despise you for your condescension, yet there will be those that will do you honour, and shall be honoured for so doing." Those who know themselves dignified by Christ's commission may be content to be vilified in the world's opinion. Or, he intended to silence the scruples of those who, because there was a traitor among the apostles, would be shy of receiving any of them; for, if one of them was false to his Master, to whom would any of them be true? Ex uno disce omnes - They are all alike. No, as Christ will think never the worse of them for Judas's crime, so he will stand by them, and own them, and will raise up such as shall receive them. Those that had received Judas when he was a preacher, and perhaps were converted and edified by his preaching, were never the worse, nor should reflect upon it with any regret, though he afterwards proved a traitor; for he was one whom Christ sent. We cannot know what men are, much less what they will be, but those who appear to be sent of Christ we must receive, till the contrary appear. Though some, by entertaining strangers, have entertained robbers unawares, yet we must still be hospitable, for thereby some have entertained angels. The abuses put upon our charity, though ordered with ever so much discretion, will neither justify our uncharitableness, nor lose us the reward of our charity.
1.We are here encouraged to receive ministers as sent of Christ: "He that receiveth whomsoever I send, though weak and poor, and subject to like passions as others (for as the law, so the gospel, makes men priests that have infirmity), yet if he deliver my message, and be regularly called and appointed to do so, and as an officer give himself to the word and prayer, he that entertains him shall be owned as a friend of mine." Christ was now leaving the world, but he would leave an order of men to be his agents, to deliver his word, and those who receive this, in the light and love of it, receive him. To believe the doctrine of Christ, and obey his law, and accept the salvation offered upon the terms proposed; this is receiving those whom Christ sends, and it is receiving Christ Jesus the Lord himself.
2.We are here encouraged to receive Christ as sent of God: He that thus receiveth me, that receiveth Christ in his ministers, receiveth the Father also, for they come upon his errand likewise, baptizing in the name of the Father, as well as of the Son. Or, in general, He that receiveth me as his prince and Saviour receiveth him that sent me as his portion and felicity. Christ was sent of God, and in embracing his religion we embrace the only true religion.
IV.Christ more particularly notifies to them the plot which one of their number was now hatching against him (Joh 13:21):
When Jesus had thus said in general, to prepare them for a more particular discovery, he was troubled in spirit, and showed it by some gesture or sign, and he testified, he solemnly declared it (cum animo testandi - with the solemnity of a witness on oath), "One of you shall betray me; one of you my apostles and constant followers." None indeed could be said to betray him but those in whom he reposed a confidence, and who were the witnesses of his retirements. This did not determine Judas to the sin by any fatal necessity; for, though the event did follow according to the prediction, yet not from the prediction. Christ is not the author of sin; yet as to this heinous sin of Judas,
1.Christ foresaw it; for even that which is secret and future, and hidden from the eyes of all living, naked and open before the eyes of Christ. He knows what is in men better than they do themselves (Kg2 8:12), and therefore sees what will be done by them. I knew that thou wouldest deal very treacherously, Isa 48:8.
2.He foretold it, not only for the sake of the rest of the disciples, but for the sake of Judas himself, that he might take warning, and recover himself out of the snare of the devil. Traitors proceed not in their plots when they find they are discovered; surely Judas, when he finds that his Master knows his design, will retreat in time; if not, it will aggravate his condemnation.
3.He spoke of it with a manifest concern; he was troubled in spirit when he mentioned it. He had often spoken of his own sufferings and death, without any such trouble of spirit as he here manifested when he spoke of the ingratitude and treachery of Judas. This touched him in a tender part. Note, The falls and miscarriages of the disciples of Christ are a great trouble of spirit to their Master; the sins of Christians are the grief of Christ. "What! One of you betray me? You that have received from me such distinguishing favours; you that I had reason to think would be firm to me, that have professed such a respect for me; what iniquity have you found in me that one of you should betray me?" This went to his heart, as the undutifulness of children grieves those who have nourished and brought them up, Isa 1:2. See Psa 95:10; Isa 63:10.
V.The disciples quickly take the alarm.
They knew their Master would neither deceive them nor jest with them; and therefore looked one upon another, with a manifest concern, doubting of whom he spake.
1.By looking one upon another they evinced the trouble they were in upon this notice given them; it struck such a horror upon them that they knew not well which way to look, nor what to say. They saw their Master troubled, and therefore they were troubled. This was at a feast where they were cheerfully entertained; but hence we must be taught to rejoice with trembling, and as though we rejoiced not. When David wept for his son's rebellion, all his followers wept with him (Sa2 15:30); so Christ's disciples here. Note, That which grieves Christ is, and should be, a grief to all that are his, particularly the scandalous miscarriages of those that are called by his name: Who is offended, and I burn not?
2.Hereby they endeavoured to discover the traitor. They looked wistfully in one another's face, to see who blushed, or, by some disorder in the countenance, manifested guilt in the heart, upon this notice; but, while those who were faithful had their consciences so clear that they could lift up their faces without spot, he that was false had his conscience so seared that he was not ashamed, neither could he blush, and so no discovery could be made in this way. Christ thus perplexed his disciples for a time, and put them into confusion, that he might humble them, and prove them, might excite in them a jealousy of themselves, and an indignation at the baseness of Judas. It is good for us sometimes to be put to a gaze, to be put to a pause.
VI.The disciples were solicitous to get their Master to explain himself, and to tell them particularly whom he meant; for nothing but this can put them out of their present pain, for each of them thought he had as much reason to suspect himself as any of his brethren; now,
1.Of all the disciples John was most fit to ask, because he was the favourite, and sat next his Master (Joh 13:23): There was leaning on Jesus's bosom one of the disciples whom Jesus loved. It appears that this was John, by comparing Joh 21:20, Joh 21:24. Observe,
(1.)The particular kindness which Jesus had for him; he was known by this periphrasis, that he was the disciple whom Jesus loved. He loved them all (Joh 13:1), but John was particularly dear to him. His name signifies gracious. Daniel, who was honoured with the revelations of the Old Testament, as John of the New, was a man greatly beloved, Dan 9:23. Note, Among the disciples of Christ some are dearer to him than others.
(2.)His place and posture at this time: He was leaning on Jesus's bosom. Some say that it was the fashion in those countries to sit at meat in a leaning posture, so that the second lay in the bosom of the first, and so on, which does not seem probable to me, for in such a posture as this they could neither eat nor drink conveniently; but, whether this was the case or not, John now leaned on Christ's bosom, and it seems to be an extraordinary expression of endearment used at this time. Note, There are some of Christ's disciples whom he lays in his bosom, who have more free and intimate communion with him than others. The Father loved the Son, and laid him in his bosom (Joh 1:18), and believers are in like manner one with Christ, Joh 17:21. This honour all the saints shall have shortly in the bosom of Abraham. Those who lay themselves at Christ's feet, he will lay in his bosom.
(3.)Yet he conceals his name, because he himself was the penman of the story. He put this instead of his name, to show that he was pleased with it; it is his title of honour, that he was the disciple whom Jesus loved, as in David's and Solomon's court there was one that was the king's friend; yet he does not put his name down, to show that he was not proud of it, nor would seem to boast of it. Paul in a like case saith, I knew a man in Christ.
2.Of all the disciples Peter was most forward to know, Joh 13:24. Peter, sitting at some distance, beckoned to John, by some sign or other, to ask. Peter was generally the leading man, most apt to put himself forth; and, where men's natural tempers lead them to be thus bold in answering and asking, if kept under the laws of humility and wisdom, they make men very serviceable. God gives his gifts variously; but that the forward men in the church may not think too well of themselves, nor the modest be discouraged, it must be noted that it was not Peter, but John, that was the beloved disciple. Peter was desirous to know, not only that he might be sure it was not he, but that, knowing who it was, they might withdraw from him, and guard against him, and, if possible, prevent his design. It were a desirable thing, we should think, to know who in the church will deceive us; yet let this suffice - Christ knows, though we do not. The reason why Peter did not himself ask was because John had a much fairer opportunity, by the advantage of his seat at table, to whisper the question into the ear of Christ, and to receive a like private answer. It is good to improve our interest in those that are near to Christ, and to engage their prayers for us. Do we know any that we have reason to think lie in Christ's bosom? Let us beg of them to speak a good word for us.
3.The question was asked accordingly (Joh 13:25): He then, lying at the breast of Jesus, and so having the convenience of whispering with him, saith unto him, Lord, who is it? Now here John shows,
(1.)A regard to his fellow-disciple, and to the motion he made. Though Peter had not the honour he had at this time, yet he did not therefore disdain to take the hint and intimation he gave him. Note, Those who lie in Christ's bosom may often learn from those who lie at his feet something that will be profitable for them, and be reminded of that which they did not of themselves think of. John was willing to gratify Peter herein, having so fair an opportunity for it. As every one hath received the gift, so let him minister the same for a common good, Rom 12:6.
(2.)A reverence of his Master. Though he whispered this in Christ's ear, yet he called him Lord; the familiarity he was admitted to did not at all lessen his respect for his Master. It becomes us to use a reverence in expression, and to observe a decorum even in our secret devotions, which no eye is a witness to, as well as in public assemblies. The more intimate communion gracious souls have with Christ, the more sensible they are of his worthiness and their own unworthiness, as Gen 18:27.
4.Christ gave a speedy answer to this question, but whispered it in John's ear; for it appears (Joh 13:29) that the rest were still ignorant of the matter. He it is to whom I shall give a sop, psōmion - a morsel, a crust, when I have dipped it in the sauce. And when he had dipped the sop, John strictly observing his motion, he gave it to Judas; and Judas took it readily enough, not suspecting the design of it, but glad of a savoury bit, to make up his mouth with.
(1.)Christ notified the traitor by a sign. He could have told John by name who he was (The adversary and enemy is that wicked Judas, he is the traitor, and none but he); but thus he would exercise the observation of John, and intimate what need his ministers have of a spirit of discerning; for the false brethren we are to stand upon our guard against are not made known to us by words, but by signs; they are to be known to us by their fruits, by their spirits; it requires great diligence and care to form a right judgment upon them.
(2.)That sign was a sop which Christ gave him, a very proper sign, because it was the fulfilling of the scripture (Joh 13:18) that the traitor should be one that ate bread with him, that was at this time a fellow-commoner with him. It had likewise a significancy in it, and teaches us,
[1.]That Christ sometimes gives sops to traitors; worldly riches, honours, and pleasures are sops (if I may so speak), which Providence sometimes gives into the hands of wicked men. Judas perhaps thought himself a favourite because he had the sop, like Benjamin at Joseph's table, a mess by himself; thus the prosperity of fools, like a stupifying sop, helps to destroy them.
[2.]That we must not be outrageous against those whom we know to be very malicious against us. Christ carved to Judas as kindly as to any at the table, though he knew he was then plotting his death. If thine enemy hunger, feed him; this is to do as Christ does.
VII.Judas himself, instead of being convinced hereby of his wickedness, was the more confirmed in it, and the warning given him was to him a savour of death unto death; for it follows,
1.The devil hereupon took possession of him (Joh 13:27): After the sop, Satan entered into him: not to make him melancholy, nor drive him distracted, which was the effect of his possessing some; not to hurry him into the fire, nor into the water; happy had it been for him if that had been the worst of it, or if with the swine he had been choked in the sea; but Satan entered into him to possess him with a prevailing prejudice against Christ and his doctrine, and a contempt of him, as one whose life was of small value, to excite in him a covetous desire of the wages of unrighteousness and a resolution to stick at nothing for the obtaining of them. But,
(1.)Was not Satan in him before? How then is it said that now Satan entered into him? Judas was all along a devil (Joh 6:70), a son of perdition, but now Satan gained a more full possession of him, had a more abundant entrance into him. His purpose to betray his Master was now ripened into a fixed resolution; now he returned with seven other spirits more wicked than himself, Luk 11:26. Note,
[1.]Though the devil is in every wicked man that does his works (Eph 2:2), yet sometimes he enters more manifestly and more powerfully than at other times, when he puts them upon some enormous wickedness, which humanity and natural conscience startle at.
[2.]Betrayers of Christ have much of the devil in them. Christ speaks of the sin of Judas as greater than that of any of his persecutors.
(2.)How came Satan to enter into him after the sop? Perhaps he was presently aware that it was the discovery of him, and it made him desperate in his resolutions. Many are made worse by the gifts of Christ's bounty, and are confirmed in their impenitency by that which should have led them to repentance. The coals of fire heaped upon their heads, instead of melting them, harden them.
2.Christ hereupon dismissed him, and delivered him up to his own heart's lusts: Then said Jesus unto him, What thou doest, do quickly. This is not to be understood as either advising him to his wickedness or warranting him in it; but either,
(1.)As abandoning him to the conduct and power of Satan. Christ knew that Satan had entered into him, and had peaceable possession; and now he gives him up as hopeless. The various methods Christ had used for his conviction were ineffectual; and therefore, "What thou doest thou wilt do quickly; if thou art resolved to ruin thyself, go on, and take what comes." Note, When the evil spirit is willingly admitted, the good Spirit justly withdraws. Or,
(2.)As challenging him to do his worst: "Thou art plotting against me, put thy plot in execution and welcome, the sooner the better, I do not fear thee, I am ready for thee." Note, our Lord Jesus was very forward to suffer and die for us, and was impatient of delay in the perfecting of his undertaking. Christ speaks of Judas's betraying him as a thing he was now doing, though he was only purposing it. Those who are contriving and designing mischief are, in God's account, doing mischief.
3.Those that were at table understood not what he meant, because they did not hear what he whispered to John (Joh 13:28, Joh 13:29): No man at table, neither the disciples nor any other of the guests, except John, knew for what intent he spoke this to him.
(1.)They did not suspect that Christ said it to Judas as a traitor, because it did not enter into their heads that Judas was such a one, or would prove so. Note, It is an excusable dulness in the disciples of Christ not to be quick-sighted in their censures. Most are ready enough to say, when they hear harsh things spoken in general, Now such a one is meant, and now such a one; but Christ's disciples were so well taught to love one another that they could not easily learn to suspect one another; charity thinks no evil.
(2.)They therefore took it for granted that he said it to him as a trustee, or treasurer of the household, giving him order for the laying out of some money. Their surmises in this case discover to us for what uses and purposes our Lord Jesus commonly directed payments out of that little stock he had, and so teach us how to honour the Lord with our substance. They concluded something was to be laid out, either,
[1.]In works of piety: Buy those things that we have need of against the feast. Though he borrowed a room to eat the passover in, yet he bought in provision for it. That is to be reckoned well bestowed which is laid out upon those things we have need of for the maintenance of God's ordinances among us; and we have the less reason to grudge that expense now because our gospel-worship is far from being so chargeable as the legal worship was.
[2.]Or in works of charity: That he should give something to the poor. By this it appears, First, That our Lord Jesus, though he lived upon alms himself (Luk 8:3), yet gave alms to the poor, a little out of a little. Though he might very well be excused, not only because he was poor himself, but because he did so much good in other ways, curing so many gratis; yet, to set us an example, he gave, for the relief of the poor, out of that which he had for the subsistence of his family; see Eph 4:28. Secondly, That the time of a religious feast was thought a proper time for works of charity. When he celebrated the passover he ordered something for the poor. When we experience God's bounty to us, this should make us bountiful to the poor.
4.Judas hereupon sets himself vigorously to pursue his design against him: He went away. Notice is taken,
(1.)Of his speedy departure: He went out presently, and quitted the house,
[1.]For fear of being more plainly discovered to the company, for, if he were, he expected they would all fall upon him, and be the death of him, or at least of his project.
[2.]He went out as one weary of Christ's company and the society of his apostles. Christ needed not to expel him, he expelled himself. Note, Withdrawing from the communion of the faithful is commonly the first overt-act of a backslider, and the beginning of an apostasy.
[3.]He went out to prosecute his design, to look for those with whom he was to make his bargain, and to settle the agreement with them. Now that Satan had got into him he hurried him on with precipitation, lest he should see his error and repent of it.
(2.)Of the time of his departure: It was night.
[1.]Though it was night, an unseasonable time for business, yet, Satan having entered into him, he made no difficulty of the coldness and darkness of the night. This should shame us out of our slothfulness and cowardice in the service of Christ, that the devil's servants are so earnest and venturous in his service.
[2.]Because it was night, and this gave him advantage of privacy and concealment. He was not willing to be seen treating with the chief priests, and therefore chose the dark night as the fittest time for such works of darkness. Those whose deeds are evil love darkness rather than light. See Job 24:13, etc.
Historical interpretation
Two Centuries of Reception
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(t. xxxii. 13.) Or, at first he beckoned, and then not content with beckoning, spake: Who is it of whom he speaks?
Now, beckoning is taken as slander in proverbs, for the wicked person “beckons with his eyes” … Peter’s act, however, was to beckon out of his eagerness for knowledge, and subsequent to such beckoning, to say to his fellow disciple, since he was more intimate with the teacher, “Tell us who it is of whom he speaks.”
(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. 6.) Observe too his mode of speaking, which was not by word, but by beckoning; Beckoned and spake, i. e. spake by beckoning. If even thoughts speak, as when it is said, They spake among themselves, much more may beckonings, which are a kind of outward expression of our thoughts.
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Summary
John 13:24 captures a pivotal moment during the Last Supper, immediately following Jesus' announcement of His impending betrayal. Amidst the disciples' confusion and distress, Simon Peter, ever the proactive leader, discreetly signals to the "disciple whom Jesus loved" (traditionally John) to inquire of Jesus the identity of the betrayer. This action highlights the disciples' urgent desire for clarity, Peter's characteristic initiative, and the unique intimacy shared between Jesus and John, positioning John as a crucial intermediary in this highly charged revelation.
Context
Literary Context
This verse is situated within the deeply significant narrative of Jesus' Last Supper. Prior to this, Jesus has performed the humble act of washing His disciples' feet, setting an example of servant leadership. Immediately before John 13:24, Jesus has declared that one of them will betray Him, causing profound distress and confusion among the disciples, who begin looking at one another in bewilderment. The "disciple whom Jesus loved" is noted to be reclining next to Jesus, a position of intimate proximity that sets the stage for Peter's request. The subsequent verses reveal Jesus' identification of Judas as the betrayer by giving him the dipped morsel.
Historical & Cultural Context
The setting is a Passover Seder meal, a solemn and traditional Jewish feast. During such meals, participants would recline on couches around a low table, leaning on their left elbow. This posture meant that the head of one person would be near the breast of the person to their left. The "disciple whom Jesus loved" being "leaning on Jesus' breast" (John 13:23) indicates he was immediately to Jesus' right, the position of honor or closest intimacy. This physical proximity made a private, whispered conversation or a discreet signal possible, which is crucial for understanding Peter's action. The custom of sharing a meal was also a sign of deep fellowship and trust, making the announcement of betrayal by one at the table particularly shocking and culturally offensive.
Key Themes
John 13:24 contributes to several key themes within the Gospel of John and the broader biblical narrative. It highlights the theme of betrayal and Jesus' sovereign knowledge of it, even as He allows it to unfold for redemptive purposes. It underscores the intimacy of relationship with Jesus, exemplified by the "disciple whom Jesus loved," who is uniquely positioned to receive private communication. The verse also showcases Peter's characteristic impulsiveness and leadership, as he takes initiative to seek answers, even if indirectly. Furthermore, it touches upon the theme of divine revelation, as Jesus is about to disclose a crucial piece of information that will set in motion the final events leading to His crucifixion. This moment also subtly reinforces the authenticity of the divine plan, demonstrating that Jesus is not a victim of circumstance but fully aware and in control of His destiny, as seen throughout the Gospel, particularly in passages like John 10:18.
Exposition and Analysis
Key Word Analysis
This primary verb means "to nod" or "to signal." In this context, it describes Peter's non-verbal, discreet gesture to John. It implies a silent, urgent communication, likely a nod or a hand motion, given the solemnity and tension of the moment and the desire for privacy regarding such a sensitive question.
This verb means "to question" or "to ascertain by inquiry." It implies seeking information or learning by casual intelligence, distinguishing it from a demand (like aitéō) or a request for a favor (erotáo). Peter wants John to find out the identity, not necessarily to make a formal request.
A primary verb meaning "to lay forth" or "to relate in words," often implying systematic or set discourse. Here, it refers to Jesus' recent declaration about the betrayer. The use of légō emphasizes that Jesus' words were a clear, albeit shocking, statement, not a casual remark.
Verse Breakdown
"Simon Peter therefore beckoned to him,"
This phrase reveals Peter's immediate and characteristic response to Jesus' unsettling announcement. The "therefore" (G3767, oûn) links his action directly to the preceding distress and confusion among the disciples. Peter, known for his directness and leadership, takes the initiative to seek clarification, but does so discreetly by signaling to John. This "beckoning" (G3506, neúō) suggests a silent, perhaps urgent, gesture, acknowledging the sensitive nature of the inquiry.
"that he should ask"
Peter's intent is clear: he wants John to pose the question to Jesus. The choice of the verb "ask" (G4441, pynthánomai) implies an inquiry to ascertain information, rather than a demanding confrontation. Peter recognizes John's unique proximity and intimacy with Jesus, making him the ideal intermediary for such a delicate and private question.
"who it should be of whom he spake."
This clause specifies the content of the desired inquiry. The disciples are perplexed and desperate to identify the betrayer. The phrase "who it should be" (G5101, tís and G1498, eíēn) underscores the uncertainty and grave concern among them. Peter's question, conveyed through John, seeks to pierce through the ambiguity of Jesus' initial statement and pinpoint the individual responsible for the impending treachery.
Literary Devices
The verse effectively employs Characterization, vividly portraying Simon Peter's impetuous and proactive nature. His immediate "beckoning" demonstrates his leadership and desire for answers, a trait consistent with his portrayal throughout the Gospels. Simultaneously, it highlights the unique Intimacy between Jesus and the "disciple whom Jesus loved," whose physical proximity and special relationship make him the chosen conduit for this sensitive inquiry. There is also an element of Foreshadowing, as this discreet inquiry directly leads to the identification of Judas Iscariot, setting in motion the final, crucial events of Jesus' passion. The silent "beckoning" itself can be seen as a form of Dramatic Irony, as the disciples are seeking to uncover a truth that Jesus already fully knows and has sovereignly ordained.
Theological and Thematic Connections
John 13:24, while seemingly a minor detail, profoundly illustrates the human response to divine revelation and the dynamics within the early apostolic community. It underscores the disciples' profound bewilderment and fear in the face of Jesus' shocking prophecy of betrayal, revealing their very human struggle to comprehend the unfolding divine plan. The interaction between Peter and John also highlights the diverse roles and relationships within the body of Christ—Peter, the bold and direct leader, and John, the intimate and beloved confidant. Theologically, it points to Jesus' sovereign knowledge of all things, including the hearts of men and the future, even as He allows His will to unfold through human agency and interaction.
Reflection and Application
This brief interaction at the Last Supper offers rich ground for personal reflection and application. Like the disciples, we often face moments of confusion, uncertainty, or even betrayal in our lives. Peter's immediate desire to understand and act, even if indirectly through John, reminds us of the human need for clarity and truth, especially in distressing circumstances. It challenges us to consider how we seek answers when faced with perplexing situations. Do we turn to trusted confidants, or do we seek direct communion with God, who knows all things? The scene also highlights the value of spiritual intimacy; John's close relationship with Jesus positioned him to receive a crucial revelation. This encourages believers to cultivate a deep, personal relationship with Christ, for it is in such intimacy that we may gain greater understanding and discernment in life's most challenging moments. Furthermore, the interplay between Peter and John reminds us that different temperaments and gifts are vital within the community of faith, each playing a crucial role in discerning and responding to God's will.
Questions for Reflection
FAQ
Why didn't Peter ask Jesus directly, instead of beckoning to John?
Peter's decision to "beckon" to John rather than directly ask Jesus likely stemmed from several factors. Firstly, the physical arrangement of the Last Supper, with participants reclining, meant that John was in a unique position of intimate proximity to Jesus ("leaning on Jesus' breast" as described in John 13:23). This made a private, whispered inquiry possible without disturbing the solemnity of the meal or drawing undue attention to the sensitive question of betrayal. Secondly, Peter, while often bold, may have recognized the delicate nature of the question and the potential for a more discreet answer through John, who was known as "the disciple whom Jesus loved," implying a special bond and access. This was a moment of profound tension and distress among all the disciples, and a direct, loud inquiry might have been seen as inappropriate or disruptive. Peter's action shows both his characteristic initiative and a degree of prudence in a highly charged situation.
Christ-Centered Fulfillment
John 13:24, while focused on the disciples' human response to betrayal, ultimately points to Christ's divine knowledge and His sovereign control over the unfolding of salvation history. Jesus' prior declaration that "one of you will betray me" (John 13:21) is not a moment of surprise for Him, but a fulfillment of prophecy and a necessary step in His redemptive mission. Peter's urgent inquiry, channeled through John, underscores the profound mystery of God's plan, where even human sin and treachery are woven into the fabric of divine purpose. Christ, the Lamb of God, willingly entered into this betrayal, not as a victim, but as the sovereign Lord who lays down His life of His own accord (John 10:18). His revelation of the betrayer, though painful, served to confirm His prophetic authority and to highlight the depth of His sacrifice—that He would endure such intimate treachery for the sake of the world's salvation (John 3:16). Thus, this scene, leading to the identification of Judas, is a crucial step toward the cross, where Christ's ultimate act of love and obedience would secure eternal life for all who believe (Romans 5:8).