SEV Biblia, Chapter 13:2
Y la cena acabada, como el diablo ya se había metido en el corazn de Judas, hijo de Simn Iscariote, que le entregase,
Clarke's Bible Commentary - John 13:2
Verse 2. And supper being ended] Rather, deipnou genomenou, while supper was preparing. To support this new translation of the words, it may be remarked that, from ver. 26, 30, it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet (ver. 5) was usually practised by the Jews before they entered upon their meals, as may be gathered from Luke vii. 44, and from the reason of the custom. I think that John wrote, not genomenou, but ginomenou, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper I suppose to be meant, not only the eating of it, but the preparing and dressing of it, and doing all things necessary previously to the eating of it. The devil had, before this time of the supper, put it into Judas's heart to betray his Master. See Matt. xxvi. 14, &c.; Mark xiv. 10, 11; and Luke xxii. 3, &c. See also Bishop Pearce, from whose judicious commentary the preceding notes are principally taken. Calmet observes that John, designing only to supply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the institution of the holy sacrament, which Matthew, Matt. xxvi. 26, &c., Mark, Mark xiv. 22, &c., and Luke, Luke xxii. 19, &c., describe so particularly. No other reason can be assigned for this than that he found it completely done by the others, and that he only designed to supply their defects.
The devil having now put it into the heart] Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Matt. xxvi. 14. Calmet.
John Gill's Bible Commentary
Ver. 2. And supper being ended , etc.] Or rather supper being, or it being supper time, for it was not ended; not the paschal supper, nor the Lords supper, but the supper in Simons house at Bethany, two days before the passover. There is no mention made in this whole chapter of the passover supper, or of any of its rites: the washing of the disciples feet was a peculiar action of our Lords, and had no manner of regard to any usage among the Jews at such a time; nor was it ever usual with them, at the passover, to wash the feet of those that ate of it; there is not the least trace of any such custom in any of their writings: besides, it is said in so many words, in ( John 13:1), that this was before the feast of the passover; and by comparing it with ( Matthew 26:2,6), it appears to be two days before it; and so much time seems necessary to be allowed, for Judas to do what he did after this supper, in which he was first instigated to it: and that the feast of the passover was yet to come, when this supper was ended, and Judas had taken the sop, and was bid to do quickly what he did, is manifest from the sense the disciples put upon those words of Christ, who thought he ordered him to get the necessaries for the feast, ( John 13:29), which can be understood of no other than the feast of the passover, which was at hand, and for which many things were to be got ready; to which may be added, that Satans entering into Judas, and putting it into his heart to betray his master, and his covenanting with the high priests to do it for such a sum, were before the passover supper, as is clear from ( Luke 22:1,3,4,7). Nor is it reasonable to suppose that Judas could meet that night, after the supper, with the chief priests, captains, and all the council, the great sanhedrim, who could not be together; since by the law of the passover, every head of a family was to be with his respective family: and if this could be supposed, yet there seems to be some time between this agreement, and the execution of it, in which he sought for a proper opportunity, ( Matthew 26:16). Nor can it be thought there was time enough to do all he did, as to covenant with the chief priests, form his scheme for apprehending Christ, and get such a number of men together for that purpose, between the supper, and the time of night in which Christ was betrayed. Besides, certain it is, that Christ and his disciples arose from the place where he ate his supper, and went from thence elsewhere, ( John 14:31), which cannot be understood very well of any other departure than his going from Bethany to Jerusalem, and not of his going from Jerusalem to the garden, which is afterwards spoken of as a distinct thing, ( John 18:1). And to say no more, there is not in this chapter the least hint of the institution of the Lords supper, which all the other evangelists make mention of, when they relate the last passover of our Lord. The reader may be more fully satisfied of the truth of this by consulting Dr. Lightfoot on ( Matthew 26:6). The devil having now put it into the heart of Judas Iscariot, Simons son, to betray him ; the person Satan influenced and acted upon, for his purpose, was Judas iscariot, Simons son: whether this was Simon the Pharisee, or Simon the leper, in whose house Christ and his disciples were, or who he was, is not certain: was there any reason to think it might be Simon the tanner that was the father of Judas, or that either he or his father were tanners, I would venture to add one conjecture more to what has been made on ( Matthew 10:4 27:5), concerning Judass surname, Iscariot, as that it may come from Iscortia, which signifies a tanners coat: for so it is said in the Talmud, what is ayjrwqsya , Iscortia? says Rabba bar Chanah, it is alxd anwtyk , a tanners coat: a sort of a leathern garment, as the gloss says, which tanners put over their clothes. However, this man was an apostle of Christs whom Satan tempted to betray him; so that we see that the highest office, and greatest gifts, cannot secure men from the temptations of Satan: the manner in which he tempted him was, he put, or cast [it] into his heart; it was a dart, and a fiery one, he threw into him, into his very heart; which shows the access Satan has into, and the influence he has upon the minds of men: his end in this temptation was to work upon him to betray Christ, his Lord and master, who had chosen him to be an apostle of his, and had invested him with this high office, into the hands of his enemies, in order to be put to death. This was an affair determined by God, known by Christ, and which he foretold to his disciples; yet all this did not in the least excuse the malice of Satan, and the wickedness of Judas: it was an action devilish indeed, and which, one would think, could never have entered into his heart, had not the devil put it there; and this was at supper time, whilst they were at table together, that this thought was darted into his mind; which is mentioned to show, that no place and company can preserve persons from the evil suggestions of the devil, and to aggravate the sin of Judas, who when, and while he was eating bread with Christ, first thought of, and determined to lift up his heel against him: moreover, it was when the ointment was poured on the head of Christ, and whilst Judas was fretting at it, that Satan took the opportunity of his choler and wrath, to stir him up to so vile an action. This account is prefaced to Christs washing the feet of his disciples, to show the great composure of mind Christ was in, though he knew what was doing; and his wonderful condescension in washing the feet of so vile a creature, into whose heart Satan had already put it to betray him; and also his care of, and love to the rest of the disciples, when Satan had got possession of one of them.
Matthew Henry Commentary
Verses 1-17 - Our Lord Jesus has a people in the world that are his own; he ha purchased them, and paid dear for them, and he has set them apart for himself; they devote themselves to him as a peculiar people. Those who Christ loves, he loves to the end. Nothing can separate a true believe from the love of Christ. We know not when our hour will come, therefor what we have to do in constant preparation for it, ought never to be undone. What way of access the devil has to men's hearts we cannot tell. But some sins are so exceedingly sinful, and there is so littl temptation to them from the world and the flesh, that it is plain the are directly from Satan. Jesus washed his disciples' feet, that he might teach us to think nothing below us, wherein we may promote God' glory, and the good of our brethren. We must address ourselves to duty and must lay aside every thing that would hinder us in what we have to do. Christ washed his disciples' feet, that he might signify to the the value of spiritual washing, and the cleansing of the soul from the pollutions of sin. Our Lord Jesus does many things of which even his own disciples do not for the present know the meaning, but they shal know afterward. We see in the end what was the kindness from event which seemed most cross. And it is not humility, but unbelief, to pu away the offers of the gospel, as if too rich to be made to us, or to good news to be true. All those, and those only, who are spirituall washed by Christ, have a part in Christ. All whom Christ owns an saves, he justifies and sanctifies. Peter more than submits; he begs to be washed by Christ. How earnest he is for the purifying grace of the Lord Jesus, and the full effect of it, even upon his hands and head Those who truly desire to be sanctified, desire to be sanctifie throughout, to have the whole man, with all its parts and powers, mad pure. The true believer is thus washed when he receives Christ for his salvation. See then what ought to be the daily care of those wh through grace are in a justified state, and that is, to wash their feet; to cleanse themselves from daily guilt, and to watch agains everything defiling. This should make us the more cautious. From yesterday's pardon, we should be strengthened against this day' temptation. And when hypocrites are discovered, it should be n surprise or cause of stumbling to us. Observe the lesson Christ her taught. Duties are mutual; we must both accept help from our brethren and afford help to our brethren. When we see our Master serving, we cannot but see how ill it becomes us to domineer. And the same love which led Christ to ransom and reconcile his disciples when enemies still influences him.
Greek Textus Receptus
και 2532 CONJ δειπνου 1173 N-GSN γενομενου 1096 5637 V-2ADP-GSN του 3588 T-GSM διαβολου 1228 A-GSM ηδη 2235 ADV βεβληκοτος 906 5761 V-RAP-GSM εις 1519 PREP την 3588 T-ASF καρδιαν 2588 N-ASF ιουδα 2455 N-GSM σιμωνος 4613 N-GSM ισκαριωτου 2469 N-GSM ινα 2443 CONJ αυτον 846 P-ASM παραδω 3860 5632 V-2AAS-3S
Vincent's NT Word Studies
2. Supper being ended (deipnou genomenou). The most approved reading is ginomenou, the present participle, denoting while a supper was in progress. Hence Rev., rightly, during supper. The A.V. is wrong, even if the reading of the Received Text be retained; for in ver. 12 Jesus reclined again, and in ver. 26, the supper is still in progress. It should be, supper having begun, or having been served. 42 It is important to note the absence of the definite article: a supper, as distinguished from the feast, which also is designated by a different word.Having now put (hdh beblhkotov). Rev., better, already. Put, is literally, thrown or cast.
Into the heart of Judas. Meyer, strangely, refers the heart, not to Judas, but to the Devil himself; rendering, the Devil having already formed the design that Judas should deliver Him up. Godet does not speak too strongly when he says that "this meaning is insufferable." 43
