21. When Jesus had said these words, he was troubled in spirit, and testified, and said, Verily, verily, I tell you, that one of you will betray me.22. The disciples, therefore, looked on one another, doubting of whom he spoke.23. And one of the disciples, whom Jesus loved, was lying at table in Jesus' bosom.24. Therefore Simon Peter made a sign to him, to ask who it was of whom he spoke.25. Lying on the breast of Jesus.,., therefore, he saith to him, Lord, who is he? 26. Jesus answered, It is he to whom I shall give the dipped sop; and when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon.27. And after the sop, Satan entered into him. Then said Jesus to him, What thou doest, do quickly.28. And no one of those who were at table knew why he said this to him.29. For some thought, because Judas had the purse, that Jesus said to him, Buy the things which we need for the feast; or, that he should give something to the poor. 21. When Jesus had said these words. The more sacred the apostolic office is, and the higher its dignity, the more base and detestable was the treachery of Judas. A crime so monstrous and detestable struck Christ himself with horror, when he saw how the incredible wickedness of one man had polluted that sacred order in which the majesty of God ought to have shone with brightness. To the same purpose is what the Evangelist adds, that he testified. His meaning is, the action was so monstrous that the bare mention of it could not be immediately believed. He was troubled in spirit. The Evangelist says that Christ was troubled in spirit, in order to inform us that he did not merely, in countenance and language, assume the appearance of a man who was troubled, but that he was deeply moved in his mind. Spirit here denotes the understanding, or, the soul; for I do not assent to the opinion of some who explain it, as if Christ had been driven by a violent impulse of the Holy Spirit to break out into these words. I readily acknowledge. that all the affections of Christ were guided by the Holy Spirit; but the meaning of the Evangelist is different, namely, that this suffering of Christ was inward, and was not feigned; and it is of great importance for us to know this, because his zeal is held out for our imitation, that we may be moved with deep horror by those monsters which overturn the sacred order of God and of his Church. 22. The disciples, therefore, looked on one another. They who are not conscious of any crime are rendered uneasy by what Christ has said: Judas alone is so stupid amidst his malice, that he remains unmoved. The authority of Christ was held in so great estimation by the disciples, that they were fully convinced that he said nothing without a good reason; but Satan had expelled from the heart of Judas all reverence, so that it was harder than a rock to reject every admonition. And though Christ appears to be somewhat unkind in inflicting this torture, for a time, on those who were innocent, yet as anxiety of this kind was profitable to them, Christ did them no injury. It is proper that, when the children of God have heard the sentence of the ungodly, they should themselves feel uneasiness, that they may sift themselves, and guard against hypocrisy; for this gives them an opportunity of examining themselves and their life. This passage shows that we ought sometimes to reprove the ungodly in such a manner as not instantly to point the finger to them, until God, by his own hand, drag them forth to the light. For it frequently happens that there are secret diseases in the Church, which we are not at liberty to disguise; and yet the wickedness of men is not so ripe as to be capable of being laid open. In such cases we ought to take this middle path. 23. Whom Jesus loved. The peculiar love with which Christ loved John plainly testifies that, if we love some more than others, this is not always inconsistent with brotherly love; but all lies in this, that our love shall be directed towards God, and that every man, in proportion as he excels in the gifts of God, shall share in it the more largely. From this end Christ never turned aside in the smallest degree; but with us the case is widely different, for such is the vanity of our mind, that there are few who, in loving men, approach more nearly to God. And yet the love of men towards each other will never be properly regulated, unless it be directed to God. Lay at table in Jesus' bosom. What is here related by John might be regarded in the present day as indecorous; but such was, at that time, the manner of being placed at table; for they did not sit, as we do, at table, but, after having put off their shoes, lay half-stretched out, reclining on small cushions. 26. To whom I shall give the dipped sop. It may be asked, what purpose did it serve to give a dipped sop, for discovering the traitor, when Christ might have openly pointed him out by name, if he wished to make him known? I answer, the sign was of such a nature, that it discovered Judas to one person only, and did not immediately bring him forward to the view of all. But it was advantageous that John should be witness of this fact, in order that he might afterwards reveal it to others at the proper time; and Christ intentionally delayed to make Judas publicly known, that, when hypocrites are concealed, we may more patiently bear, till they are dragged forth to the light. We see Judas sitting amongst the others, and yet condemned by the mouth of the Judge. In no respect better is the condition of those who hold a place among the children of God. 27. Satan entered into him. As it is certain that it was only at the instigation of Satan that Judas formed the design of committing so heinous a crime, why is it now said, for the first time, that Satan entered into him, who had already held the throne in his heart? But as they who are more fully confirmed in The faith which they formerly possessed are often said to believe, and thus an increase of their faith is called faith, so now that Judas is utterly given up to Satan, so as to be hurried on, by vehement impetuosity, to every extremity of evil, Satan is said to have entered into him. For as the saints make gradual progress, and in proportion to the new gifts by which they are continually enlarged, they are said to be filled with the Holy Spirit; so, in proportion as wicked men provoke the anger of God against themselves by their ingratitude, The Lord deprives them of his Spirit, of all light of reason, and, indeed, of all human feeling, and delivers them unreservedly to Satan. This is a dreadful vengeance of God, when men are given up to a reprobate mind, (Romans 1:28,) so that they scarcely differ at all from the brutes, and -- what is worse -- fall into horrid crimes from which the brutes themselves would shrink. We ought, therefore, to walk diligently in the fear of the Lord, lest, if we overpower his goodness by our wickedness, he at length give us up to the rage of, Satan. By giving the sop, Christ did not give an opportunity to Satan, but rather Judas, having received the sop, gave himself up entirely to Satan. It was, indeed, the occasion, but not the cause. His heart, which was harder than iron, ought to have been softened by so great kindness showed to him by Christ; and now his desperate and incurable obstinacy deserves that God, by his just judgment, should harden his heart still more by Satan. Thus, when, by acts of kindness to enemies, we heap coals of fire on their heads, (Romans 12:20,) if they are utterly incurable, they are the more enraged and inflamed [55] to their destruction. And yet no blame is due, on this account, to our kindness, by which their hearts ought to have been inflamed to love us. Augustine was wrong in thinking that this sop was an emblem of the body of Christ, since it was not during the Lord's Supper that it was given to Judas. It is also a very foolish dream to imagine that the devil entered essentially -- as the phrase is -- into Judas; for the Evangelist speaks only of the power and efficacy of Satan. This example reminds us what a dreadful punishment awaits all those who profane the gifts of the Lord by abusing them. What thou doest, do quickly. The exhortation addressed by Christ to Judas is not of such a nature that he can be regarded as exciting him to do the action: it is rather the language of one who views the crime with horror and detestation. [56] Hitherto he had endeavored, by various methods, to bring him back, but to no purpose. Now he addresses him as a desperate man, "Go to destruction, since you have resolved to go to destruction;" and, in doing so, he performs the office of a, judge, who condemns to death not those whom he, of his own accord, desires to ruin, but those who have already ruined themselves by their own fault. In short, Christ does not lay Judas under the necessity of perishing, but declares him to be what he had formerly been. 28. Not one of those who were at table. Either John had not yet related to others what Christ had told him, or they were so much struck by it, that they lost their presence of mind; and, indeed, ill is probable, that John himself was almost out of his senses. But what then happened to the disciples, we frequently see: taking place in the Church, that few of the believers discern the hypocrites whom the Lord loudly condemns. 29. Or that he should give something to the poor. It is plain enough from other passages how great was Christ's poverty, and yet, out of the little that he had, he gave something to the poor, in order to lay down a rule for us; for the Apostles would not have conjectured that he had spoken about the poor, if it had not been their usual custom to relieve the poor Footnotes: [55] "Ils se despitent et enflamment davantage." [56] "C'est plustost la parole d'un homme qui a en horreur et detestation quelque forfait." |
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