Psalms 41:9

Translation
King James Version
Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me.
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KJV (with Strong's)
Yea, mine own familiar H7965 friend H376, in whom I trusted H982 H8804, which did eat H398 H8802 of my bread H3899, hath lifted up H1431 H8689 his heel H6119 against me.
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Complete Jewish Bible
Even my close friend, on whom I relied, who shared my table, has turned against me.
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Berean Standard Bible
Even my close friend whom I trusted, the one who shared my bread, has lifted up his heel against me.
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American Standard Version
Yea, mine own familiar friend, in whom I trusted, Who did eat of my bread, Hath lifted up his heel against me.
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World English Bible Messianic
Yes, my own familiar friend, in whom I trusted, who ate bread with me, has lifted up his heel against me.
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Geneva Bible (1599)
Yea, my familiar friend, whom I trusted, which did eate of my bread, hath lifted vp the heele against me.
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Young's Literal Translation
Even mine ally, in whom I trusted, One eating my bread, made great the heel against me,
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See also
John 13:18Psalms 55:12Psalms 55:14Matthew 26:23John 13:26John 13:27Psalms 55:20
In the KJVVerse 14,552 of 31,102

Study This Verse

SUMMARY

Psalms 41:9 articulates the profound anguish of betrayal experienced by King David, not from an overt enemy, but from a trusted confidant—"mine own familiar friend"—who had shared intimate fellowship and hospitality. This verse poignantly expresses the deep wound inflicted when loyalty is violated by one with whom a bond of peace and trust was presumed, highlighting the devastating emotional and spiritual impact of such treachery and setting the stage for David's plea for divine vindication.

CONTEXT

  • Literary Context: Psalm 41 concludes the first book of the Psalter, serving as a lament attributed to David during a period of severe personal distress, likely marked by illness and the machinations of his adversaries. The psalm opens with a blessing upon those who care for the poor and needy, implicitly contrasting this virtue with the contempt David faces. Following this, David pleads for divine mercy and healing from his affliction, acknowledging his own sin but also lamenting the malicious joy of his enemies over his suffering. Verse 9 stands as the emotional climax of this lament, shifting from the general hostility of foes to the specific, agonizing pain of betrayal by an intimate companion, setting the stage for David's ultimate trust in God for vindication and deliverance in the psalm's closing verses, culminating in the doxology of Psalm 41:13.
  • Historical & Cultural Context: In ancient Near Eastern cultures, sharing a meal was a deeply significant act, symbolizing covenant, friendship, and mutual obligation. To "eat of my bread" implied a bond of hospitality, trust, and shared life, making any subsequent act of betrayal a heinous violation of sacred social norms. King David, a pivotal figure in Israelite history, experienced numerous periods of intense political intrigue, military conflict, and personal suffering, including plots against his life, most notably Absalom's rebellion and the defection of his trusted counselor, Ahithophel. This verse resonates with the historical reality of a monarch who, despite his power, was vulnerable to the treachery of those within his inner circle. The "lifting up of the heel" is an idiom that evokes an act of contemptuous aggression, like kicking or trampling, signifying a complete and malicious rejection of the relationship and the one who offered hospitality.
  • Key Themes: This verse powerfully contributes to several overarching themes within the Psalms and the broader biblical narrative. Foremost is the theme of profound betrayal, illustrating the unique agony of being wounded by one previously considered a friend, a pain often deeper than that inflicted by an open enemy. It also underscores the fragility of human trust and the pervasive reality of sin, even among those in close fellowship. Furthermore, the psalm touches on divine justice and vindication, as David appeals to God for deliverance from his treacherous foes, a common motif in the Psalms of Lament. Most significantly, for Christian theology, this verse carries a profound prophetic foreshadowing, as it is directly cited by Jesus in John 13:18 to describe Judas Iscariot's betrayal, linking David's personal suffering to the ultimate suffering of the Messiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Familiar friend (Hebrew, ʼîysh shâlôwm, H376): This phrase combines H376 (ʼîysh), meaning "a man" or "individual," with H7965 (shâlôwm), meaning "peace, welfare, prosperity, or friendship." Therefore, "familiar friend" literally translates to "man of my peace" or "man of my well-being." It denotes an exceptionally close relationship, someone with whom David shared a bond of peace, intimacy, and mutual welfare, making the subsequent betrayal all the more devastating due to the depth of the violated trust.
  • Did eat of my bread (Hebrew, ʼâkal lechem, H398): This powerful idiom combines H398 (ʼâkal), "to eat" or "consume," with H3899 (lechem), "bread" or "food." This phrase signifies shared hospitality, fellowship, and a deep bond of trust and loyalty. In ancient Near Eastern culture, sharing a meal created a sacred obligation of protection and loyalty. To betray someone after sharing their bread was an act of profound ingratitude and a heinous violation of a fundamental social and moral covenant.
  • Hath lifted up [his] heel (Hebrew, gâdal ʻâqêb, H1431): This vivid idiom combines H1431 (gâdal), "to be or make large," "to lift up" or "magnify," with H6119 (ʻâqêb), "a heel" or "track." The phrase implies an act of contemptuous and aggressive rejection or attack. While gâdal can mean "to make great," in this context with "heel," it suggests a forceful, elevated action—like kicking or trampling—signifying not just a passive departure but an active, malicious act of opposition, akin to a horse kicking its master or a person kicking dirt on someone.

Verse Breakdown

  • "Yea, mine own familiar friend": This opening phrase emphasizes the shocking and deeply personal nature of the betrayal. The "familiar friend" (literally, "man of my peace") was not a distant acquaintance or an open enemy, but someone with whom David shared a profound and intimate bond, making the subsequent treachery particularly agonizing.
  • "in whom I trusted": This clause explicitly states the foundation of the relationship: an investment of profound trust. David had placed his confidence and reliance in this individual, underscoring the depth of the emotional and relational wound when that trust was shattered. It highlights the vulnerability inherent in true friendship.
  • "which did eat of my bread": This powerful idiom highlights the violation of hospitality and fellowship. Sharing bread symbolized a sacred bond of intimacy, mutual support, and covenant. The betrayer was not merely an acquaintance but one who had received sustenance and fellowship from David, amplifying the heinousness of the act as a breach of a fundamental social and moral obligation.
  • "hath lifted up [his] heel against me": This final clause describes the act of betrayal itself. The imagery of "lifting up the heel" conveys a contemptuous, aggressive, and decisive act of opposition or rejection. It suggests a malicious kick or trampling, indicating a complete disregard for the relationship and an active intent to cause harm or overthrow. It implies a sudden, forceful, and unexpected attack from a position of close proximity.

Literary Devices

Psalms 41:9 employs several potent literary devices to convey the profound pain of betrayal. The phrase "mine own familiar friend" uses irony, as the very term "familiar" (man of peace, man of my well-being) stands in stark contrast with the subsequent act of aggression. The idiom "did eat of my bread" is a powerful metonymy or synecdoche, where the act of sharing food stands in for the entire relationship of hospitality, trust, and covenant. Its violation underscores the depth of the treachery. Similarly, "hath lifted up [his] heel against me" is a vivid idiom and metaphor, portraying the betrayal not merely as a turning away but as a contemptuous, aggressive, and even violent act, like a kick from an animal or a person. This physical imagery effectively communicates the emotional and spiritual wound inflicted by a trusted confidant. The entire verse functions as a lament, expressing deep personal suffering, and also carries significant foreshadowing for future events, particularly in the New Testament.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 41:9 transcends David's personal experience to speak to the universal human condition of vulnerability to betrayal, even from those closest to us. Theologically, it underscores the reality of human depravity and the capacity for sin to corrupt even the most intimate relationships. It also highlights the profound suffering of the righteous, reminding us that faithfulness to God does not exempt one from the pain of human treachery. David's lament, however, is not without hope; it is a cry to God for justice and vindication, reflecting a belief in divine sovereignty even amidst profound personal pain. This verse serves as a powerful reminder that God understands and empathizes with the agony of betrayal, as He himself would experience it in the person of His Son, Jesus Christ.

REFLECTION AND APPLICATION

Psalms 41:9 is a raw and honest expression of one of life's most painful experiences: betrayal by a trusted friend. It resonates deeply with anyone who has felt the sting of broken trust, the shock of disloyalty from someone they held dear. David's lament reminds us that such pain is not new, nor is it a sign of personal failure or divine abandonment. It is a stark reminder of the fallenness of humanity and the reality that even those we love and trust most can, in their brokenness, inflict deep wounds. This verse invites us to acknowledge the profound emotional and spiritual toll of betrayal, offering a biblical space to voice that pain to God. Yet, it also implicitly points us towards the ultimate source of unwavering faithfulness: God Himself. When human trust fails, our ultimate security and hope must rest in the One who never betrays, who remains faithful even when we are faithless, and who promises to bring justice and healing in His perfect timing.

Questions for Reflection

  • How does David's experience of betrayal resonate with your own understanding or experience of broken trust?
  • What does the phrase "eat of my bread" teach us about the sacredness of hospitality and friendship in biblical times, and how might this apply to our relationships today?
  • How does knowing that even righteous figures like David (and ultimately Jesus) experienced such deep betrayal bring comfort or perspective to your own suffering?
  • In moments of profound betrayal, where do you find your ultimate trust and solace, and how can you lean into God's faithfulness?

FAQ

Who is the "familiar friend" David refers to in Psalms 41:9?

Answer: While the psalm does not explicitly name the individual, many scholars believe David is referring to Ahithophel, his trusted counselor who famously betrayed him by joining Absalom's rebellion (as recounted in 2 Samuel 15 and 2 Samuel 16). Ahithophel was known for his wise counsel and close relationship with David, making his betrayal particularly devastating. The phrase "man of my peace" (familiar friend) and the act of "eating bread" with David fit perfectly with Ahithophel's former position and the deep trust David placed in him.

What is the significance of the phrase "which did eat of my bread"?

Answer: This phrase is a powerful idiom in ancient Near Eastern culture, signifying shared hospitality, intimate fellowship, and a deep bond of trust, loyalty, and even covenant. To share a meal with someone was to enter into a relationship of mutual obligation and protection. Therefore, for someone who "did eat of my bread" to then "lift up his heel" against David was the ultimate act of ingratitude, treachery, and a profound violation of sacred social and moral norms. It underscores the depth of the betrayal, as it came from someone who had received sustenance and friendship.

How does this verse relate to the New Testament and Christian theology?

Answer: Psalms 41:9 holds immense prophetic significance for Christians because Jesus Himself directly quotes it in John 13:18 to foretell the betrayal by Judas Iscariot. This connection reveals God's sovereign plan, demonstrating that even the deepest human suffering and treachery were foreseen and incorporated into His redemptive purposes. It highlights Jesus's identification with human suffering, particularly the pain of betrayal, and underscores the meticulous fulfillment of Old Testament prophecy in His life, death, and resurrection.

CHRIST-CENTERED FULFILLMENT

Psalms 41:9 finds its ultimate and most profound fulfillment in the person of Jesus Christ. David's lament over the betrayal by his "familiar friend" who "did eat of my bread" is a striking foreshadowing of the agony Christ would endure at the hands of Judas Iscariot. At the Last Supper, moments before His crucifixion, Jesus explicitly applies this very verse to Judas, stating, "But the Scripture must be fulfilled, ‘He who shared my bread has lifted his heel against me'” (John 13:18). Judas, one of the twelve disciples, had shared intimate fellowship, meals, and the very mission of Christ, yet he betrayed Him for thirty pieces of silver (Matthew 26:14-16). This fulfillment underscores not only the meticulous precision of God's prophetic word but also the depth of Christ's identification with human suffering. The Son of God, who came to reconcile humanity to Himself, experienced the ultimate form of human brokenness: betrayal by one of His own, a profound violation of trust that culminated in His crucifixion. Yet, through this very act of betrayal and suffering, God's redemptive plan was accomplished, leading to the triumph over sin and death and the establishment of a new covenant of unwavering faithfulness, a stark contrast to human treachery (Hebrews 13:8). Christ, the true "man of peace," was betrayed for the peace of the world, transforming the deepest human wound into the means of ultimate salvation.

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Commentary on Psalms 41 verses 5–13

I. II. Main points1. 2. Sub-points

David often complains of the insolent conduct of his enemies towards him when he was sick, which, as it was very barbarous in them, so it could not but be very grievous to him. They had not indeed arrived at that modern pitch of wickedness of poisoning his meat and drink, or giving him something to make him sick; but, when he was sick, they insulted over him (Psa 41:5): My enemies speak evil of me, designing thereby to grieve his spirit, to ruin his reputation, and so to sink his interest. Let us enquire,

I. What was the conduct of his enemies towards him. 1. They longed for his death: When shall he die, and his name perish with him? He had but an uncomfortable life, and yet they grudged him that. But it was a useful life; he was, upon all accounts, the greatest ornament and blessing of his country; and yet, it seems, there were some who were sick of him, as the Jews were of Paul, crying out, Away with such a fellow from the earth. We ought not to desire the death of any; but to desire the death of useful men, for their usefulness, has much in it of the venom of the old serpent. They envied him his name, and the honour he had won, and doubted not but, if he were dead, that would be laid in the dust with him; yet see how they were mistaken: when he had served his generation he did die (Act 13:36), but did his name perish? No; it lives and flourishes to this day in the sacred writings, and will to the end of time; for the memory of the just is, and shall be, blessed. 2. They picked up every thing they could to reproach him with (Psa 41:6): "If he come to see me" (as it has always been reckoned a piece of neighbourly kindness to visit the sick) "he speaks vanity; that is, he pretends friendship, and that his errand is to mourn with me and to comfort me; he tells me he is very sorry to see me so much indisposed, and wishes me my health; but it is all flattery and falsehood." We complain, and justly, of the want of sincerity in our days, and that there is scarcely any true friendship to be found among men; but it seems, by this, that the former days were no better than these. David's friends were all compliment, and had nothing of that affection for him in their hearts which they made profession of. Nor was that the worst of it; it was upon a mischievous design that they came to see him, that they might make invidious remarks upon every thing he said or did, and might represent it as they pleased to others, with their own comments upon it, so as to render him odious or ridiculous: His heart gathereth iniquity to itself, puts ill constructions upon every thing; and the, when he goes among his companions, he tells it to them, that they may tell it to others. Report, say they, and we will report it, Jer 20:10. If he complained much of his illness, they would reproach him for his pusillanimity; if he scarcely complained at all, they would reproach him for his stupidity. If he prayed, or gave them good counsel, they would banter it, and call it canting; if he kept silence from good, when the wicked were before him, they would say that he had forgotten his religion now that he was sick. There is no fence against those whose malice thus gathers iniquity. 3. They promised themselves that he would never recover from this sickness, nor ever wipe off the odium with which they had loaded him. They whispered together against him (Psa 41:7), speaking that secretly in one another's ears which they could not for shame speak out, and which, if they did, they knew would be confuted. Whisperers and backbiters are put together among the worst of sinners, Rom 1:29, Rom 1:30. They whispered, that their plot against him might not be discovered and so defeated; there is seldom whispering (we say) but there is lying, or some mischief on foot. Those whisperers devised evil to David. Concluding he would die quickly, they contrived how to break all the measures he had concerted for the public good, to prevent the prosecution of them, and to undo all that he had hitherto been doing. This he calls devising hurt against him; and they doubted not but to gain their point: An evil disease (a thing of Belial), say they, cleaves fast to him. The reproach with which they had loaded his name, they hoped, would cleave so fast to it that it would perish with him, and then they should gain their point. They went by a modern maxim, Fortiter calumniari, aliquid adhaerebit - Fling an abundance of calumny, and some will be sure to stick. "The disease he is now under will certainly make an end of him; for it is the punishment of some great enormous crime, which he will not be brought to repent of, and proves him, however he has appeared, a son of Belial." Or, "It is inflicted by Satan, who is called Belial," the wicked one, Co2 6:15. "It is" (according to a loose way of speaking some have) "a devilish disease, and therefore it will cleave fast to him; and now that he lieth, now that his distemper prevails so far as to oblige him to keep his bed, he shall rise up no more; we shall get rid of him, and divide the spoil of his preferments." We are not to think it strange if, when good men are sick, there be those that fear it, which makes the world not worthy of them, Rev 11:10. 4. There was one particularly, in whom he had reposed a great deal of confidence, that took part with his enemies and was as abusive to him as any of them (Psa 41:9): My own familiar friend; probably he means Ahithophel, who had been his bosom-friend and prime-minister of state, in whom he trusted as one inviolably firm to him, whose advice he relied much upon in dealing with his enemies, and who did eat of his bread, that is, with whom he had been very intimate and whom he had taken to sit at the table with hi, nay, whom he had maintained and given a livelihood to, and so obliged, both in gratitude and interest, to adhere to him. Those that had their maintenance from the king's palace did not think it meet for them to see the king's dishonour (Ezr 4:14), much less to do him dishonour. Yet this base and treacherous confidant of David's forgot all the eaten bread, and lifted up his heel against him that had lifted up his head; not only deserted him, but insulted him, kicked at him, endeavoured to supplant him. Those are wicked indeed whom no courtesy done them, nor confidence reposed in them, will oblige; and let us not think it strange if we receive abuses from such: David did, and the Son of David; for of Judas the traitor David here, in the Spirit, spoke; our Saviour himself so expounds this, and therefore gave Judas the sop, that the scripture might be fulfilled, He that eats bread with me has lifted up his heel against me, Joh 13:18, Joh 13:16. Nay, have not we ourselves behaved thus perfidiously and disingenuously towards God? We eat of his bread daily, and yet lift up the heel against him, as Jeshurun, that waxed fat and kicked, Deu 32:15.

II. How did David bear this insolent ill-natured conduct of his enemies towards him?

1.He prayed to God that they might be disappointed. He said nothing to them, but turned himself to God: O Lord! be thou merciful to me, for they are unmerciful, Psa 41:10. He had prayed in reference to the insults of his enemies, Lord, be merciful to me, for this is a prayer which will suit every case. God's mercy has in it a redress for every grievance, "They endeavour to run me down, but, Lord, do thou raise me up from this bed of languishing, from which they think I shall never arise. Raise me up that I may requite them, that I may render them good for evil" (so some), for that was David's practice, Psa 7:4; Psa 35:13. A good man will even wish for an opportunity of making it to appear that he bears no malice to those that have been injurious to him, but, on the contrary, that he is ready to do them any good office. Or, "That, as a king, I may put them under the marks of my just displeasure, banish them the court, and forbid them my table for the future," which would be a necessary piece of justice, for warning to others. Perhaps in this prayer is couched a prophecy of the exaltation of Christ, whom God raised up, that he might be a just avenger of all the wrongs done to him and to his people, particularly by the Jews, whose utter destruction followed not long after.

2.He assured himself that they would be disappointed (Psa 41:11): "By this I know that thou favourest me and my interest, because my enemy doth not triumph over me." They hoped for his death, but he found himself, through mercy, recovering, and this would add to the comfort of his recovery, (1.) That it would be a disappointment to his adversaries; they would be crest-fallen and wretchedly ashamed, and there would be no occasion to upbraid them with their disappointment; they would fret at it themselves. Note. Though we may not take a pleasure in the fall of our enemies, we may take a pleasure in the frustrating of their designs against us. (2.) That is would be a token of God's favour to him, and a certain evidence that he did favour him, and would continue to do so. Note, When we can discern the favour of God to us in any mercy, personal or public, that doubles it and sweetens it.

3.He depended upon God, who had thus delivered him from many an evil work, to preserve him to his heavenly kingdom, as blessed Paul, Ti2 4:18. "As for me, forasmuch as thou favourest me, as a fruit of that favour, and to qualify me for the continuance of it, thou upholdest me in my integrity, and, in order to that, settest me before thy face, hast thy eye always upon me for good;" or, "Because thou dost, by thy grace, uphold me in my integrity, I know that thou wilt, in thy glory, set me for ever before thy face." Note, (1.) When at any time we suffer in our reputation our chief concern should be about our integrity, and then we may cheerfully leave it to God to secure our reputation. David knows that, if he can but persevere in his integrity, he needs not fear his enemies' triumphs over him. (2.) The best man in the world holds his integrity no longer then God upholds him in it; for by his grace we are what we are; if we be left to ourselves, we shall not only fall, but fall away. (3.) It is a great comfort to us that, however weak we are, God is able to uphold us in our integrity, and will do it if we commit the keeping of it to him. (4.) If the grace of God did not take a constant care of us, we should not be upheld in our integrity; his eye is always upon us, else we should soon start aside from him. (5.) Those whom God now upholds in their integrity he will set before his face for ever, and make happy in the vision and fruition of himself. He that endures to the end shall be saved.

4.The psalm concludes with a solemn doxology, or adoration of God as the Lord God of Israel, Psa 41:13. It is not certain whether this verse pertains to this particular psalm (if so, it teaches us this, That a believing hope of our preservation through grace to glory is enough to fill our hearts with joy and our mouths with everlasting praise, even in our greatest straits) or whether it was added as the conclusion of the first book of Psalms, which is reckoned to end here (the like being subjoined to Ps. 72, 89, 106), and then it teaches us to make God the Omega who is the Alpha, to make him the end who is the beginning of every good work. We are taught, (1.) To give glory to God as the Lord God of Israel, a God in covenant with his people, who has done great and kind things for them and has more and better in reserve. (2.) To give him glory as an eternal God, that has both his being and his blessedness from everlasting and to everlasting. (3.) To do this with great affection and fervour of spirit, intimated in the double seal set to it - Amen, and Amen. Be it so now, be it so to all eternity. We say Amen to it, and let all others say Amen too.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–13. Public domain.
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John 13:12-20AD 90
So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. [Psalms 41:9] Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
Diodorus of TarsusAD 390
COMMENTARY ON PSALM 41
The one who shared the same table with me and the same food proved to be a foe the more threatening the more he concealed his malice under his close relationship. The Lord also suffered this in the case of Judas: in that case, too, it was not someone from the outer group of disciples who concocted plots but one who gave the impression of being closely related and sharing with him table and food.
Ambrose of MilanAD 397
COMMENTARY ON TWELVE PSALMS 41:21-22
We need not imagine that Jesus did not know that Judas was going to betray him.… Of course Jesus knew it. But in order to emphasize how damnable was the deed, Jesus speaks of the hopes he had held regarding Judas’ loyalty.… We come down more heavily on one in whom we say we had high hopes or great trust, if afterwards that person robs us of our hope and high opinion.… This is why Jesus says that he had hoped, it was as though he had a right to hope. For surely one would expect an apostle to lay aside his old ways and follow new and better ways.
Augustine of HippoAD 430
Exposition on Psalm 41
"The man of My peace, in whom I trusted, which did eat of My bread, has enlarged his heel against Me" [Psalm 41:9]: has raised up his foot against Me: would trample upon Me. Who is this man of His peace? Judas. And in him did Christ trust, that He said, "in whom I trusted"? Did He not know him from the beginning? Did He not before he was born know that he would be? Had He not said to all His disciples, "I have chosen you twelve, and one of you is a devil"? [John 6:70] How then trusted He in him, but that He is in His Members, and that because many faithful trusted in Judas, the Lord transferred this to Himself?..."The man of My peace, in whom I trusted, which did eat of My bread." How showed He him in His Passion? By the words of His prophecy: by the sop He marked Him out, that it might appear said of him, "Which did eat of My bread." [John 13:26] Again, when he came to betray Him, He granted him a kiss, [Matthew 26:49] that it might appear said of him, "The man of My peace."
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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