TRV
Translation
King James Version
Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
Complete Jewish Bible
Y'hudah, the one who was betraying him, then asked, "Surely, Rabbi, you don't mean me?" He answered, "The words are yours."
Berean Standard Bible
Then Judas, who would betray Him, said, “Surely not I, Rabbi?” Jesus answered, “You have said it yourself.”
American Standard Version
And Judas, who betrayed him, answered and said, Is it I, Rabbi? He saith unto him, Thou hast said.
World English Bible Messianic
Judah, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.”
Geneva Bible (1599)
Then Iudas which betraied him, answered and sayde, Is it I, Master? He sayde vnto him, Thou hast sayd it.
Young's Literal Translation
And Judas--he who delivered him up--answering said, `Is it I, Rabbi?' He saith to him, `Thou hast said.'
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
After all the Apostles had asked, and after Christ had spoken of him, Judas at length enquired of himself, with the crafty design of concealing his treacherous purpose by asking the same question as the rest; for real sorrow brooks not suspense.
Or, out of sycophancy he calls Him Master, while he holds Him unworthy of the title.
John ChrysostomAD 407
Homily on the Gospel of Matthew 81
But let us see what saith this wretched man, when convicted by his Master. What then saith he? "Is it I, Rabbi?" And why did he not ask this from the beginning? He thought to escape knowledge by its being said, "one of you;" but when He had made him manifest, he ventured again to ask, confiding in the clemency of his Master, that He would not convict him.
O blindness! Whereunto hath it led him? Such is covetousness, it renders men fools and senseless, yea reckless, and dogs instead of men, or rather even more fierce than dogs, and devils after being dogs. This man at least received unto him the devil even when plotting against him, but Jesus, even when doing him good, he betrayed, having already become a devil in will. For such doth the insatiable desire of gain make men, out of their mind, frenzy-smitten, altogether given up to gain, as was the case even with Judas.
And yet He might have said, O thou unholy, thou all unholy one; accursed, and profane; so long a time in travail with mischief, who hast gone thy way, and made satanical compacts, and hast agreed to receive money, and hast been convicted by me too, dost thou yet dare to ask? But none of these things did He say; but how? "Thou sayest." Fixing for us bounds and rules of long suffering.
John ChrysostomAD 407
Homily on the Gospel of Matthew 81
"Now when the even was come, He sat down with the twelve disciples." Oh the shamelessness of Judas! For he too was present there, and came to partake both of the mysteries, and of the meal, and is convicted at the very table, when although he had been a wild beast, he would have become tame.
For this cause the evangelist also signifies, that while they are eating, Christ speaks of His betrayal, that both by the time and by the table he might show the wickedness of the traitor.
For when the disciples had done, as Jesus had appointed them, "when the even was come, He sat down with the twelve. And as they did eat, He said," we are told, "Verily, I say unto you, that one of you shall betray me." And before the supper, He had even washed his feet. And see how He spares the traitor. For He said not, such a one shall betray me; but, "one of you," so as again to give him power of repentance by concealment. And He chooseth to alarm all, for the sake of saving this man. Of you, the twelve, saith He, that are everywhere present with me, whose feet I washed, to whom I promised so many things.
Intolerable sorrow thereupon seized that holy company. And John indeed saith, they "were in doubt, and looked one upon another," and each of them asked in fear concerning himself, although conscious to themselves of no such thing. But this evangelist saith, that "being exceeding sorrowful, they began every one of them to say unto Him, Is it I, Lord?"
Mark at what time He discovered him. It was when it was His will to deliver the rest from this trouble, for they were even dead with the fear, wherefore also they were instant with their questions. But not only as desiring to deliver them from their distress He did this, but also as willing to amend the traitor. For since after having often heard it generally, he continued incorrigible, being past feeling, He being minded to make him feel more, takes off his mask.
For when being sorrowful they began to say, "Is it I, Lord?" He answered and said, "He that dippeth with me in the dish, the same shall betray me. The Son of Man goeth, as it is written of Him, but woe to the man by whom the Son of Man is betrayed. It had been good for that man if he had not been born."
Now some say that he was so bold as not to honor his Master, but to dip with Him: but to me Christ seems to have done this too, to shame him the more, and bring him over to a better disposition. For this act again has something more in it.
But these things we ought not to pass by at random, but they should be infixed in our minds, and wrath would find no place at any time.
For who, bearing in mind that supper, and the traitor sitting at meat with the Saviour of all, and Him who was to be betrayed thus meekly reasoning, would not put away all venom of wrath and anger? See at any rate how meekly He conducts Himself towards him, "The Son of Man goeth, as it is written of Him."
And these things again He said, both to restore the disciples, that they might not think the thing was a sign of weakness, and to amend the traitor.
"But woe unto that man by whom the Son of Man is betrayed! it had been good for that man if he had not been born." See again in His rebukes His unspeakable meekness. For not even here with invective, but more in the way of compassion, doth He apply what He saith, but in a disguised way again; and yet not his former senselessness only, but his subsequent shamelessness was deserving of the utmost indignation. For after this conviction he saith, "Is it I, Lord?" Oh insensibility! He inquires, when conscious to himself of such things. For the evangelist too, marvelling at his boldness, saith this. What then saith the most mild and gentle Jesus? "Thou sayest." And yet He might have said, O thou unholy, thou all unholy one; accursed, and profane; so long a time in travail with mischief, who hast gone thy way, and made satanical compacts, and hast agreed to receive money, and hast been convicted by me too, dost thou yet dare to ask? But none of these things did He say; but how? "Thou sayest?" fixing for us bounds and rules of long suffering.
But some one will say, Yet if it was written that He was to suffer these things, wherefore is Judas blamed, for he did the things that were written? But not with this intent, but from wickedness. For if thou inquire not concerning the motive, thou wilt deliver even the devil from the charges against him. But these things are not, they are not so. For both the one and the other are deserving of countless punishments, although the world was saved. For neither did the treason of Judas work out salvation for us, but the wisdom of Christ, and the good contrivance of His fair skill, using the wickednesses of others for our advantage.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
The Evangelist relates how as they sat at meat, Jesus declares Judas' treachery, that the wickedness of the betrayer may be more apparent from the season and the circumstances.
I rather think that Christ did this out of regard for him, and to bring him to a better mind.
This He said to comfort His disciples, that they might not think that it was through weakness that He suffered; and at the same time for the correction of His betrayer. And notwithstanding His Passion had been foretold, Judas is still guilty; and not his betrayal wrought our salvation, but God's providence, which used the sins of others to our profit.
Though the Lord could have said, Hast thou covenanted to receive silver, and darest to ask Me this? But Jesus, most merciful, said nothing of all this, therein laying down for us rules and landmarks of endurance of evil. He saith unto him, Thou hast said.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
The Lord had above foretold His Passion, He now foretels who is to be the traitor; thus giving him place of repentance, when he should see that his thoughts and the secret designs of his heart were known.
Judas acts in every thing to remove all suspicion of his treachery.
O wonderful endurance of the Lord, He had said before, One of you shall betray me. The traitor perseveres in his wickedness; He designates him more particularly, yet not by name. For Judas, while the rest were sorrowful, and withdrew their hands, and bid away the food from their mouths, with the same hardihood and recklessness which led him to betray Him, reached forth his hand into the dish with his Master, passing off his audacity as a good conscience.
Judas, not withheld by either the first or second warning, perseveres in his treachery; the Lord's long-suffering nourishes his audacity. Now then his punishment is foretold, that denunciations of wrath may correct where good feeling has no power.
We are not to infer from this that man has a being before birth; for it cannot be well with any man till he has a being; it simply implies that it is better not to be, than to be in evil.
His question feigns either great respect, or a hypocritical incredulousness. The rest who were not to betray Him, said only Lord; the actual traitor addresses Him as Master, as though it were some excuse that he denied Him as Lord, and betrayed a Master only.
JeromeAD 420
Commentary on Matthew
(Verse 25.) But Judas, who betrayed him, answered and said: 'Is it I, Lord?' Lest he should appear to betray himself by remaining silent, he likewise asks, being tormented by his conscience, who had boldly put his hand into the dish.
Am I, Rabbi? He said to him: You have said it. And he joins a mingling of emotion, or a sign of disbelief. For the others who were not going to betray, they say: Am I, Lord? This one who was going to betray did not call him Lord, but rather teacher, as if he had an excuse, if he denied the Lord, at least he betrayed the teacher. And he said to him: You have said it. The betrayer is refuted by the same response, with which he will later answer Pilate.
JeromeAD 420
COMMENTARY ON MATTHEW 4.26.25
The others were grieved and very much saddened as they questioned Christ: “Surely, Lord, you don’t mean me?” Lest he seem to betray himself by keeping silent, he too, whose conscience was troubling him and who had boldly placed his hand in the dish, questioned him: “Surely, teacher, you don’t mean me?” To this he added lip homage and a show of incredulity. The others, who were not traitors, said, “Surely, Lord, you don’t mean me?” He who was the traitor did not call him Lord but teacher, as if to have an excuse, upon rejecting the Lord, for having betrayed at most a teacher. “Jesus answered, ‘You have said so.’ ” The traitor was put to shame by the same response Christ would later give to Pilate.
Leo the Great (as quoted by Aquinas, AD 1274)AD 461
Catena Aurea by Aquinas
(Serm. 58.3.) He shows that the conscience of His betrayer was known to Him, not meeting his wickedness with a harsh and open rebuke, that penitence might find a readier way to one who had not been disgraced by public dismissal.
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
With the twelve, it is said, for Judas was personally among them, though he had ceased to be so in merit.
And it is beautifully said, When even was come, because it was in the evening that the Lamb was wont to be slain.
It belongs to human nature to come and go, Divine nature remains ever the same. So because His human nature could suffer and die, therefore of the Son of Man it is well said that he goeth. He says plainly, As it is written of him, for all that He suffered had been foretold by the Prophets.
Woe also to all who draw near to Christ's table with an evil and defiled conscience! who though they do not deliver Christ to the Jews to be crucified, deliver Him to their own sinful members to be taken. He adds, to give more emphasis, Good were it for that man if he had never been born.
Which may be understood thus; Thou sayest it, and thou sayest what is true; or, Thou hast said this, not I; leaving him room for repentance so long as his villainy was not publicly exposed.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
For this reason also, because in Christ's Passion, wherein the true sun hasted to his setting, eternal refreshment was made ready for all believers.
What Matthew calls 'paropsis,' Mark calls 'catinus.' The 'paropsis' is a square dish for meat, 'catinus,' an earthen vessel for containing fluids; this then might be a square earthen vessel.
This might have been so said by Judas, and answered by the Lord as not to be overheard by the rest.
Theophylact of OhridAD 1107
Jesus openly reproves the betrayer since he did not amend his ways when he was reproved secretly. This is why He reveals him by saying, "He that dippeth his hand with Me," so that even now he might amend his ways. But Judas was shameless and dipped his hand into Christ’s dish. Then Christ said, "The Son of Man goeth as it is written of Him," that is, even though it is preordained that Christ suffer for the salvation of the world, Judas of course is not to be honored for the part he played, but rather, woe to him! For he did not do this deed in cooperation with God’s will; instead he did it out of his own malice. For if you consider well, Christ [in His human nature] did not desire beforehand to be crucified; He shows this when He prays that the cup might be taken from Him. But since Christ [in His divine nature] knew from before all ages that because of the malice of the enemy there was no other way for man to be saved, what He had not willed beforehand became His will. By saying that it would have been better if that man had not been born, He shows that it is better not to exist than to exist in sins. Observe also the word "goeth." It shows that His dying will not be death, but instead a departure to another place.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Matthew 26:25 captures a moment of profound dramatic irony during the Last Supper, as Judas Iscariot, the betrayer, feigns innocence by asking Jesus, "Master, is it I?" Jesus's terse and knowing reply, "Thou hast said," serves as a direct, yet understated, affirmation of Judas's guilt, revealing Christ's divine foreknowledge and sovereign control even in the face of imminent betrayal. This exchange underscores the deep hypocrisy of Judas and sets the stage for the unfolding of God's redemptive plan through the passion of Christ.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The exchange in Matthew 26:25 is rich with literary devices. Most prominent is Dramatic Irony, where the audience (and Jesus) knows Judas's true intentions, while Judas feigns ignorance by asking, "Master, is it I?" This creates a powerful tension, highlighting the depth of his deception and the tragedy of his choice. The parenthetical description "which betrayed him" (G3588 G3860) immediately after "Judas" serves as a form of Prolepsis or Foreshadowing, reminding the reader of Judas's established role and impending action, even as he speaks. Jesus's concise response, "Thou hast said," functions as a form of Understatement, delivering a profound truth with remarkable brevity and calm authority, contrasting sharply with the immense gravity of the betrayal. This understated affirmation also carries a sense of Solemnity, as it marks a point of no return for Judas and signals the imminent fulfillment of prophecy.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:25 profoundly illustrates the tension between divine sovereignty and human responsibility. Jesus's foreknowledge of Judas's betrayal, explicitly stated and confirmed in this verse, does not absolve Judas of his moral culpability. God's plan for salvation, though meticulously orchestrated, incorporates and allows for human choices, even those that are sinful and destructive. This passage underscores the depth of human depravity, capable of betraying even the Son of God for material gain, yet it simultaneously highlights the unwavering commitment of Christ to fulfill His redemptive mission, embracing the path of suffering and sacrifice. The scene also serves as a stark reminder of the insidious nature of hypocrisy, warning against outward religious observance that conceals a heart of treachery.
REFLECTION AND APPLICATION
Matthew 26:25 serves as a powerful mirror for self-examination, challenging believers to honestly assess the alignment between their outward confession and their inward intentions. Judas's question, "Master, is it I?", though uttered in deceit, prompts us to ask ourselves with genuine humility: Is there any area of my life where I am betraying Christ, perhaps not with a kiss, but through subtle compromise, unconfessed sin, or a divided heart? This verse calls us to vigilance against hypocrisy, reminding us that true discipleship demands integrity and authenticity before God, who sees all hearts. Furthermore, Jesus's calm and knowing response, even in the face of such profound betrayal, invites us to trust in His sovereignty and perfect knowledge, especially when we face our own moments of injustice, disappointment, or betrayal. His unwavering commitment to the Father's will, even unto death, provides a profound example of steadfast faith and obedience in the midst of suffering.
Questions for Reflection
FAQ
Why did Jesus respond with "Thou hast said" instead of a direct "Yes, it is you"?
Answer: Jesus's response, "Thou hast said" (Greek: sý eipas), is a common Semitic idiom used for a strong affirmation. It is equivalent to saying, "It is as you say," or "You have spoken correctly." This phrasing is not evasive but rather a solemn and definitive confirmation. It places the burden of the truth back on Judas's own words, allowing him to acknowledge his own reality without Jesus having to explicitly accuse him in front of the other disciples. This subtle yet direct affirmation underscores Jesus's divine knowledge and authority, demonstrating that He is fully aware of Judas's treachery, even as Judas attempts to conceal it. It also reflects Jesus's sovereign control over the unfolding events, as He willingly walks the path of suffering, fulfilling the Father's will.
Did the other disciples understand that Jesus was identifying Judas as the betrayer?
Answer: It is unlikely that the other disciples fully grasped the significance of Jesus's response to Judas at that exact moment. The Gospels indicate that the disciples were deeply troubled and each asked, "Lord, is it I?" (as seen in Matthew 26:22). In John's account, Jesus gives Judas a piece of bread, and even then, the other disciples do not understand the implication, thinking Jesus was instructing Judas regarding the Passover preparations or giving to the poor. This suggests that Jesus's reply to Judas in Matthew 26:25, while clear to Judas and to the reader with hindsight, was likely subtle enough to maintain the dramatic tension and allow the plot to unfold as prophesied without immediate intervention from the other disciples. Their lack of understanding highlights the depth of Judas's deception and the unique, private nature of this solemn exchange between Jesus and His betrayer.
CHRIST-CENTERED FULFILLMENT
Matthew 26:25, though a scene of profound human depravity and betrayal, is ultimately a testament to Christ's sovereign control and His unwavering commitment to the Father's redemptive plan. Judas's act, while an expression of his own sinful will, was paradoxically part of God's predetermined purpose to bring about salvation. Jesus, the true Passover Lamb, willingly submitted to this betrayal, knowing full well the suffering that awaited Him (as prophesied in Isaiah 53:7). His calm response, "Thou hast said," echoes His divine authority and underscores that no event, not even the most heinous betrayal, could thwart God's ultimate design. The betrayal by a trusted companion foreshadows the ultimate sacrifice of the Son of God, who, though innocent, was "delivered over" (the same Greek word paradídōmi used for betrayal) for our transgressions (as seen in Romans 4:25). Thus, Judas's question and Jesus's knowing reply set in motion the final, crucial steps toward the cross, where Christ would offer Himself as the perfect atonement, fulfilling the Scriptures and securing eternal life for all who believe (as proclaimed in John 3:16). This moment, therefore, is not merely about a historical betrayal but about the divine orchestration of salvation through the willing sacrifice of the Lamb of God.