ACC ~ John 13 v23 - 30

OVERVIEW:

At this point, John inserts himself into the narrative, albeit not by name, which he omits out of modesty (AUGUSTINE). He does, however, refer to himself, seemingly immodestly, as the one “whom Jesus loved” (CHRYSOSTOM). Peter beckons to John, who was closer to Jesus, in order to get further information (ORIGEN). John was closer to Jesus because perfect love drives out fear (CHRYSOSTOM). His presence next to Jesus, reclining on his breast, indicates the love and honor our Lord had for him and for all who are pure in heart who are allowed to see God (CYRIL), and it is analogous to the Word that resides in the bosom of the Father (ORIGEN). Judas was present and did partake of the bread but not of its blessing (EPHREM), although it is questionable as to whether this was the bread of the sacrament since Judas and the other disciples, according to Luke, had received this earlier (AUGUSTINE).

The rebuke Jesus issued to Judas was calculated to win Judas over but did not succeed (CHRYSOSTOM). And so, instead of tempting one who belonged to another, Satan took possession of what was his (AUGUSTINE, AMMONIUS) after Judas had partaken of Christ’s body to his condemnation (CHRYSOSTOM). Satan attacked Judas’s weak points, as he does with us. But Judas also chose the evil as opposed to being forced into it (CYRIL). Satan confirmed that choice (THEODORE). Judas even later repented of that choice, but he lost hope and did not ask for pardon (AUGUSTINE).

Jesus tells Judas (or Satan), “What you are going to do, do quickly,” as though summoning his opponent to battle (CYRIL). When Jesus dismisses Judas, he keeps the reason for the dismissal secret in case someone like Peter would kill Judas on the spot (CHRYSOSTOM). John notes, in passing, that Judas was the treasurer, which demonstrates to the church that our Lord approved of church treasuries but also that the service of God should not be neglected in service to that treasury (AUGUSTINE). It is most likely that the money in the treasury came from female disciples, and the existence of a treasury among the disciples also demonstrates our Lord’s concern that the poor be cared for by those crucified to this world (CHRYSOSTOM).

When Judas leaves, it is one of the few instances where he obeys his master (ORIGEN). He leaves the stable of the lambs to go out among the beasts (ROMANUS). He hurries out into the darkness, which in itself was an image of his soul (ORIGEN).

13:23 | One of the Disciples Whom Jesus Loved

THE MODESTY OF JOHN

AUGUSTINE: It was that very John whose Gospel is before us, as he afterward expressly declares. [1] For it was a custom of the sacred writer, when he came to anything relating to himself, to speak of himself as if he were speaking of another. He would give himself a place in the flow of the narrative so that he became one who was the recorder of public events rather than making himself the subject of his preaching. Matthew also acted this way. [2] … For what does truth lose by the omission of boasting on the writer’s part, as long as the facts themselves are told? TRACTATES ON THE GOSPEL OF JOHN 61.4. [3]

[1] Jn 21:20-24. Augustine affirms John the disciple as the author of the Gospel, which was the consensus of the early church.

[2] Mt 9:9.

[3] NPNF 1 7:311**; CCL 36:481-82.

IS JOHN BEING VAIN?

CHRYSOSTOM: But it is a question worth asking, why when all were distressed and trembling, when their leader was afraid, John leans on Jesus’ bosom like one at ease, and not only leans but even [lies] on his breast? Nor is this the only thing worthy of inquiry, but also what follows, when John refers to himself as the one “whom Jesus loved.” Why did no one else say “whom Jesus loved” about himself? The others were surely loved too. But he, more than any. … But why did no one else say this concerning him? [They said nothing] because John would not even have said it himself unless he had come to this passage [where Peter beckons]. For if, after telling us that Peter beckoned to John to ask, he had added nothing more, he would have caused considerable doubt and have compelled us to inquire into the reason Peter asked him in particular. HOMILIES ON THE GOSPEL OF JOHN 72.1. [1]

[1] NPNF 1 14:263-64**.

13:24 | Simon Peter Asks John

PETER BECKONS OUT OF EAGERNESS TO KNOW

ORIGEN: Now, beckoning is taken as slander in proverbs, for the wicked person “beckons with his eyes” [1] … 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.” COMMENTARY ON THE GOSPEL OF JOHN 32.275. [2]

[1] See Prov 6:13.

[2] FC 89:393-94; SC 385:304-6.

LOVE DRIVES OUT FEAR

CHRYSOSTOM: In order, therefore, to solve this difficulty [of Peter’s beckoning] himself, John says, “He lay on the bosom of Jesus.” Do you think that you have learned a little thing when you have heard that “he lay” and that their Master allowed such boldness to them? If you want to know the cause of this, the action was because of love. Therefore he says, “whom Jesus loved.” I suppose also that John did this for another reason, wanting to show that he was exempt from the charge and so he speaks openly and out of confidence. Again, why did he use these words, not at any other point of time but only when the chief of the apostles beckoned? That you might not deem that Peter beckoned to him as being greater, he says that the thing took place because of the great love [that Jesus had toward him]. But why does he still lie on his bosom? They had not as yet formed any high assessment concerning him. Besides, in this way he calmed their despondency. For it is probable that at this time their faces were clouded over. If they were troubled in their souls, much more would they be so in their countenances. Soothing them therefore by word and by the question, he makes a way beforehand and allows him to lean on his breast. Observe also his modesty, for he mentions not his own name but the one “whom he loved.” HOMILIES ON THE GOSPEL OF JOHN 72.1. [1]

[1] NPNF 1 14:264**.

13:25 | While Reclining on Jesus’ Breast

A PLACE OF HONOR FOR THOSE WHO SEE GOD

CYRIL OF ALEXANDRIA: The Evangelist tells us that he was himself the object of special honor and love on the part of Christ our Savior. He reclines next to Jesus, actually in the very bosom of the Lord, considering this a token of Christ’s surpassing affection toward him. Those who are pure in heart are most especially near to God and in the highest place of honor. For the Savior himself assigns them this conspicuous honor when he says that the pure in heart shall be blessed for they shall see God. [1] … To those who keep their mind unstained by the world and from an empty preoccupation with the things of this life, it does seem that Christ reveals his own peculiar glory by a subtle and perhaps incomprehensible process, thereby showing also the glory of the Father, which must be what Jesus meant when he said, “Whoever has seen me has seen the Father.” [2] COMMENTARY ON THE GOSPEL OF JOHN 9. [3]

[1] Mt 5:8.

[2] Jn 14:9.

[3] LF 48:197-98**.

RECLINING IN THE BOSOM OF THE WORD

ORIGEN: John, by reclining on the Word and resting on more mystical things, was reclining in the bosom of the Word, analogous also to the Word being in the bosom of the Father, according to the statement, “The only-begotten God who is in the bosom of the Father, he has declared him.” [1] COMMENTARY ON THE GOSPEL OF JOHN 32.264. [2]

[1] Origen, again paying careful attention to the text, goes on to make much of the distinction between the different Greek words for “bosom” in verse 23 and “breast” in verse 25 (a distinction ignored in the RSV), asserting that John had moved to a higher level of revelation by moving from Christ’s bosom to his breast. See Commentary on John 32.276-79.

[2] FC 89:391; SC 385:298-300.

13:26 | Judas Gave the Morsel to Judas

JUDAS PARTAKES OF THE BREAD, BUT NOT OF THE BLESSINGS

EPHREM THE SYRIAN: All approached and drank from the cup, that is, only eleven of them. For when Jesus had given his bread indiscriminately to the eleven, Judas also approached to receive, just as his comrades who had approached and received. But Jesus dipped the bread in water and thus gave it to Judas. He washed the blessing from it and thereby marked off the offender. This is how the apostles recognized that it was he who would betray him. Jesus had dipped the bread and thus gave it to him so that its blessing might be removed from the bread. Thus Judas did not eat the blessed bread, nor did he drink from the cup of life. He grew angry that his bread had been dipped, for he knew that he was, then, not worthy of life. And the rage about this removed him from drinking from the cup of the blood of Jesus. He went out to the crucifiers and no longer saw the hallowed cup. Satan rushed to drive the Iscariot away from his comrades, so that he would not be a sharer with them of the living and life-giving sacrament. MEMRA FOR THE FIFTH DAY OF GREAT WEEK (HOLY THURSDAY), SERMON 4. [1]

[1] MFC 7:140-41.

JUDAS HAD ALREADY RECEIVED THE SACRAMENT EARLIER

AUGUSTINE: But it was not then, as some thoughtless readers suppose, that Judas received the body of Christ. For our Lord had already distributed the sacraments of his body and blood to all of them, while Judas was there, as Luke relates. [1] And it was after this that he dipped the bread, as John relates, and gave it to the traitor—the dipping of the bread perhaps intimating the false pretensions of the other. For the dipping of a thing does not always imply its washing. Some things are dipped in order to be dyed. If, however, this dipping meant anything good, he was as ungrateful for it and deserved the damnation that followed him. TRACTATES ON THE GOSPEL OF JOHN 62.3. [2]

[1] Lk 22:19-21.

[2] NPNF 1 7:313**.

A REBUKE CALCULATED TO RESTORE

CHRYSOSTOM: Even the way he rebuked Judas was calculated to put him to shame. Judas did not respect the table, though he shared the bread. Be that as it may, who would not have been won over, however, by receiving the bread from Christ’s own hand? Yet it did not win Judas over. HOMILIES ON THE GOSPEL OF JOHN 72.2. [1]

[1] NPNF 1 14:264**.

13:27 | Satan Enters into Judas

TEMPTING GIVES WAY TO POSSESSION

AUGUSTINE: But now, after the bread, Satan entered into Judas, no longer to tempt one who belonged to another but to take possession of him as his own. TRACTATES ON THE GOSPEL OF JOHN 62.2. [1]

[1] NPNF 1 7:313**.

THE DIFFERENCE BETWEEN SATANIC ATTACK AND POSSESSION

AMMONIUS: Since Satan saw Judas wishing to betray the Lord and hastening to do this, then “he entered him.” It is one thing for the devil to assail someone and quite another for the devil to enter him, just as it is one thing to strike someone outwardly and quite a different matter to hit someone’s vital organ or thrust a sword into him. FRAGMENTS ON JOHN 457. [1]

[1] JKGK 310.

THE DEVIL ENTERS JUDAS AFTER JUDAS PARTAKES OF SUPPER

CHRYSOSTOM: Let no one … be a deceiver, no one full of evil, no one holding venom in his mind, lest his partaking lead to condemnation. [1] After Judas took what was offered, the devil hastened into him, not because the devil despised the Lord’s body but because he despised Judas for his shamelessness. Thus you may learn concerning those who partake unworthily of the divine mysteries, that these especially are the ones the devil invades and enters at once, just like he did to Judas of old. Honors, indeed, are of benefit to those who are worthy, but those who enjoy them without deserving them are propelled into greater retribution. I say these things not to frighten but to protect you. SERMON ON THE BETRAYAL BY JUDAS 1.6. [2]

[1] 1 Cor 11:29.

[2] MFC 7:145*; PG 49:380. Some Fathers, like Chrysostom, believed Judas partook of the sacrament at its institution but did so unworthily, which led to his destruction. Others, like Ephrem, however, believed that Judas was not allowed to participate, or at least not allowed to fully participate, in the sacrament.

SATAN ATTACKS WEAK POINTS

CYRIL OF ALEXANDRIA: When a skilled general lays siege to a city, he spares no effort to quickly attack the weakest parts of the wall with his battering rams, knowing that in such areas the capture will be easy. I believe that Satan employs an identical strategy when laying siege to the human heart, attacking at its weakest point, thinking that he will easily bring it into subjection especially when he sees it unfortified by those reinforcements that would likely repel the attack of the passions such as emotions that are under control, bold courage, a devotional heart, and most importantly, the mystical Eucharist, for this is the most effective antidote to the murderous poison of the devil. COMMENTARY ON THE GOSPEL OF JOHN 9. [1]

[1] LF 48:200**.

SATAN CONFIRMS THE WILL OF JUDAS

THEODORE OF MOPSUESTIA: What Judas believed to be hidden and turning around in his mind was disclosed through the handing of the bread and made known to all the disciples. He was so far away from the admirable virtue of the one who knows the inner thoughts that, even though he had to feel ashamed and blush because of that public rebuke, he on the contrary confirmed even more inside himself the will of his iniquity. And since he was offended by the blame [he received], he prepared to execute his crime at once. The Evangelist rightly called this thought the entry of Satan by attributing to Satan the confirmation of Judas’s will. COMMENTARY ON JOHN 6.13.27-30. [1]

[1] CSCO 4 3:260.

JUDAS REPENTED BUT DESPAIRED

AUGUSTINE: The one who persuaded Judas to betray Christ is the one who persuaded him to hang himself with a noose. He repented, you remember, of “having betrayed righteous blood,” [1] but his repentance was without hope. He repented, but he also despaired. He did not believe he would receive mercy. He did not come to the one he had betrayed and ask him his pardon. He did not ask for pardon from him; he did not implore him to set him free; he did not entrust himself to his blood for redemption. [2] SERMON 313E.4. [3]

[1] Mt 27:4.

[2] In contrast to Peter, who denied his Lord, but in his subsequent repentance trusted also in Christ’s mercy.

[3] WSA 3 9:112; MiAg 1:538.

CONFIDENCE MOTIVATES JESUS

CYRIL OF ALEXANDRIA: Our Lord Jesus the Christ may now appear to be addressing Satan himself rather than the disciple who by careless infatuation had fallen into Satan’s power. … It is as though Jesus is saying, “That work of yours, O Satan, which you alone know and which is ever dear to you, see that you do it quickly. You killed the prophets, and you were always leading the Jews to impiety. In time past you obtained the death by stoning of those who were sent as ambassadors to Israel bearing the word of salvation. You did not spare one of those who were sent from God. Toward them you showed your incredible brutality and the excess of your madness. And now I have come following in their steps. … I have come to overthrow the sovereignty of sin that you have brought to power and to make clear to everyone the one who is truly God by nature. But I know full well your implacable temper. The harm you desire to inflict on all who wish to accomplish works like I have come to do is what you inflict on me now. But you will cause me no more grief by being swift to attack and quick in your assault, even though you will inflict great pain on me at first.”… Jesus’ words are not so much an exhortation as a threat to his enemy. It is as though some handsome youth in early manhood, his heart swelling with fresh vigor at the sight of an opponent running at full speed to attack him, were to pick up a sharp battle axe in his right hand, and in full knowledge that his enemy will no sooner reach him than die, were to call out, “What you are going to do, do it quickly, for you will feel the force of my right arm.” And surely this would not be the cry of one who is eager to die but rather the cry of one who knows certainly that he will be victorious and will prevail over the one who wishes to hurt him. COMMENTARY ON THE GOSPEL OF JOHN 9. [1]

[1] LF 48:202-4**. See also Cyprian Testimonies Against the Jews 3.80; Tertullian Against Marcion 5.6.

13:28 | No One Knew Why Jesus Said This

HOW AND WHY CHRIST KEPT JUDAS’S IDENTITY SECRET

CHRYSOSTOM: It is not easy to see how the disciples did not understand him when they had asked, “Who is he,” and he had replied, “He it is to whom I shall give the bread.” [How is it that they did not understand him], unless it was that he spoke too low to be heard and that John lay on his breast when he asked the question. In other words, he did it for the very reason that the traitor might not be made known. … For had Christ made him known … perhaps Peter would have killed him. And so it was, then, that none at the table knew what our Lord meant. But why didn’t John know? Because he could not conceive how a disciple could fall into such wickedness: he was far from such wickedness himself and therefore did not suspect it of others. … What they thought he meant we are told in what follows. HOMILIES ON THE GOSPEL OF JOHN 72.3. [1]

[1] NPNF 1 14:264**.

13:29 | Judas Was the Treasurer

THE FIRST INSTANCE OF A CHURCH TREASURY

AUGUSTINE: Our Lord then had a money box in which he kept the offerings of the faithful to supply either the wants of his own followers or the poor. This is where the custom of the church having money was first introduced. Our Lord shows that his commandment not to think about tomorrow does not mean that the saints should never save money but that they should not neglect the service of God for it or let the fear of want tempt them to injustice. TRACTATES ON THE GOSPEL OF JOHN 62.5. [1]

[1] NPNF 1 7:314**; CCL 36:485. See further comment on Judas as treasurer in Jn 12:4-6. This passage was also featured in the medieval debate between the Franciscans and the pope over the monastic poverty that William of Ockham championed in Opus Nonaginta Dierum.

MONEY PROVIDED BY FEMALE DISCIPLES

CHRYSOSTOM: None of the disciples contributed this money, but it is hinted that it was certain female disciples who, it is said, ministered to him of their means. … But how was it that he, who forbade purses, and staff and money, carried bags for the relief of the poor? It was to show you that even the very poor, those who are crucified to this world, ought to attend to this duty. He did many things in order to instruct us in our duty. HOMILIES ON THE GOSPEL OF JOHN 72.3. [1]

[1] NPNF 1 14:265**.

13:30 | Judas Leaves

JUDAS OBEYS THE SAVIOR

ORIGEN: The Savior said to Judas, “What you are going to do, do quickly,” and for once the betrayer obeys the teacher. For when he had received the morsel, he neither hesitated nor procrastinated, but as it is written, “he went out immediately” to do quickly the work of betrayal in accordance with Jesus’ command. And “he went out” truly, for he not only went out of the house in which the supper was held, according to the simpler meaning, but he also went out from Jesus in a final sense, analogous to the statement “they went out from us.” [1] COMMENTARY ON THE GOSPEL OF JOHN 32.300-301. [2]

[1] See 1 Jn 2:19.

[2] FC 89:398*; SC 385:316.

JUDAS HURRIES TO DO EVIL

CYRIL OF ALEXANDRIA: In haste Judas hurries away in obedience to the will of Satan. Like one stung and goaded on to madness, he rushes from the house. He sees nothing that can overcome his love of gain, and, marvelous though it is, we shall find him in no way benefited by the gift from Christ due to his irrepressible greed for money. COMMENTARY ON THE GOSPEL OF JOHN 9. [1]

JUDAS LEAVES THE STABLE

ROMANUS MELODUS:

And leaving the stable he [Judas] hurried to the beasts, leaving behind the lambs.

KONTAKION ON JUDAS 17.12. [2]

[1] LF 48:206**.

[2] KRBM 1:173.

DARKNESS AN IMAGE OF JUDAS’S SOUL

ORIGEN: “And it was night,” has not been interjected in vain by the Evangelist. The perceptible night at that time was symbolic, being an image of the night that was in Judas’s soul when Satan, the darkness that lies over the abyss, [1] entered him. COMMENTARY ON THE GOSPEL OF JOHN 32.313. [2]

[1] See Gen 1:2.

[2] FC 89:400; SC 385:320-22.