MATTHEW 26:21-25; MARK 14:18-21;
LUKE 22:15-16, 21-23
Matthew 26:21-25 | Mark 14:18-21 | Luke 22:15-16,21-23 |
21. And while they were eating, he said, Verily I tell you, That one of you will betray me. 22. And they became exceedingly sorrowful, and began every one of them to say to him, Lord, is it I? 23. But he answering said, He who hath dipped his hand with me in the dish will betray me. 24. The Son of man indeed goeth, as it is written of him; but woe to that man by whom the Son of man is betrayed! It would have been good for that man if he had not been born. 25. And Judas, who betrayed him, answering, said, Rabbi is it I? 1 He said to him, Thou hast said it. | 18. And while hey were sitting at table and eating, Jesus said, Verily I tell you, 2 One of you that eateth with me will betray me. 19. And they began to be sorrowful, and every one of them to say to him, Is it I? And another said, Is it I? 20. And he answering said to them, It is one of the twelve, who dippeth with me in the dish. 21. The Son of man indeed goeth, as it is written of him; but woe to that man by whom the Son of man is betrayed! It had been good for that man if he had not been born. | 15. And he said to them, With desire I have desired to eat this passover with you before I suffer. 16. For I tell you, henceforth I will not eat of it anymore, till it be fulfilled in the kingdom of God. (And a little after.) 21. But yet, lo, the hand of him that betrayeth me is with me at the table. 22. And the Son of man indeed goeth, according to what hath been determined; but woe to that man by whom he is betrayed! 23. And they began to inquire among themselves, 3 which of them it was that would do this. |
Matthew 26:21.
22.
23.
He that ate pleasant food with me4
hath lifted up his heel against me, (Psalm 41:10.)
Besides, in the person of Judas, our Lord intended to admonish his followers in all ages, not to be discouraged or faint on account of intimate friends proving to be traitors; because the same thing that was experienced by Him who is the Head of the whole Church, must happen to us who are members of it.
24.
We now perceive what is intended by the words of Christ. It was, that the disciples, knowing that what was done was regulated by the providence of God, might not imagine that his life or death was determined by chance. But the usefulness of this doctrine extends much farther; for never are we fully confirmed in the result of the death of Christ, till we are convinced that he was not accidentally dragged by men to the cross, but that the sacrifice had been appointed by an eternal decree of God for expiating the sins of the world. For whence do we obtain reconciliation, but because Christ has appeased the Father by his obedience? Wherefore let us always place before our minds the providence of God, which Judas himself, and all wicked men--though it is contrary to their wish, and though they have another end in view--are compelled to obey. Let us always hold this to be a fixed principle, that Christ suffered, because it pleased God to have such an expiation.
And yet Christ does not affirm that Judas was freed from blame, on the ground that he did nothing but what God had appointed. For though God, by his righteous judgment, appointed for the price of our redemption the death of his Son, yet nevertheless, Judas, in betraying Christ, brought upon himself righteous condemnation, because he was full of treachery and avarice. In short, God's determination that the world should be redeemed, does not at all interfere with Judas being a wicked traitor. Hence we perceive, that though men can do nothing but what God has appointed, still this does not free them from condemnation, when they are led by a wicked desire to sin. For though God directs them, by an unseen bridle, to an end which is unknown to them, nothing is farther from their intention than to obey his decrees. Those two principles, no doubt, appear to human reason Lo be inconsistent with each other, that God regulates the affairs of men by his Providence in such a manner, that nothing is done but by his will and command, and yet he damns the reprobate, by whom he has carried into execution what he intended. But we see how Christ, in this passage, reconciles both, by pronouncing a curse on Judas, though what he contrived against God had been appointed by God; not that Judas's act of betraying ought strictly to be called the work of God, but because God turned the treachery of Judas so as to accomplish His own purpose.
I am aware of the manner in which some commentators endeavor to avoid this rock. They acknowledge that what had been written was accomplished through the agency of Judas, because God testified by predictions what He fore-knew. By way of softening the doctrine, which appears to them to be somewhat harsh, they substitute the
did those things which had been fore-ordained by the hand and purpose of God, (Acts 4:27, 28.)
Hence it is evident that it is but an ignorant subterfuge which is employed by those who betake themselves to bare foreknowledge.
The Lord hath made all things for himself; yea,
even the wicked for the day of evil, (Proverbs 16:4.)
The secret government of God, which provides even the schemes and works of men, is thus vindicated, as I lately noticed, from all blame and suspicion.
25.
1 "Maistre, est-ce moy?"--"Master, is it I?"
2 This clause has been oitted, through oversight, in Calvin's Latin version; but the defect is supplied--as in other instances--by the French copy, "Je vous dy en verité;"--"I tell you in truth."--Ed.
3 "Lors ils commencerent à s'entredemander l'un à l'autre;"--"then they began to ask one another."
4 "Celuy qui mangeoit en ami avec moy;"--"he that ate with me as a friend."
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