Jesus was calling judas a devil

JESUS WAS CALLING JUDAS A DEVIL
EDITED BY GLENN PEASE
John 6:70-7170Then Jesus replied, "HaveI not
chosen you, the Twelve? Yet one of you is a devil!"
71(He meant Judas, the son of Simon Iscariot, who,
though one of the Twelve, was later to betray him.)
BIBLEHUB RESOURCES
The Departure Of The Many Consolidating The Few
John 6:67-69
B. Thomas
Notice -
I. JESUS" QUESTION. "Willye also," etc.? This implies:
1. His regard for the freedom of the will. Christ does not destroy, nor even
interfere with, the freedom of the human will, but ever preserves and respects
it. He ever acknowledgesthe sovereigntyof the human soul and will.

2. That it was his wish that eachdisciple should decide for himself. "Will ye,"
etc.?
(1) The personality of religious decision. Religionis personal. Every religious
act must be personal, and is ever judged as such.
(2) The importance of religious decision, "Will ye," etc.? A most important
question to them in its immediate and remote issues. Theirdestiny hangs upon
it.
(3) The urgency of immediate decision. If they had a wish to leave him, the
soonerthe better. The question of our relationship to Christ cannot be settled
too soon. It demands immediate consideration.
3. That it was not his wish to retain them againsttheir will.
(1) This would be againstthe principle of his ownlife.
(2) It would be againstthe principle of all spiritual life.
(3) And againstthe greatprinciple of his kingdom, which is willing obedience
and voluntary service. Whateveris done to him againstthe will, or without its
hearty concurrence, has no virtue, no spiritual value. All his true soldiers are
volunteers. Unwilling service must leadto separationsoonerorlater.
4. His independency of them.

(1) He is not disheartenedby the greatdeparture. Many went back. He was
doubtless grieved with this, with their want of faith and gratitude, but was not
disheartened.
(2) He is independent of even his most intimate followers. "Willye," etc.? If
even they had the will to go away, he could afford it. One might think that he
could ill afford to ask this question after the greatdeparture from him. He
had apparently now only twelve, and to these he asks, "Willye also," etc.? He
is not dependent upon his disciples. If these were silent, the very stones would
speak;if the children of the kingdom reject him, "many shall come from the
east," etc.
5. His affectionate care for them. "Will ye also," etc.? In this question we
hear:
(1) The sound of tender solicitude. There is the note of independency and test
of character;but not less distinctly is heard the note of affectionate solicitude
for their spiritual safety. He did not ask the question of those who went away.
(2) The sound of danger. Even the twelve were not out of danger. Although
they were in one of the inner circles of his attraction, they were in danger of
being carried awaywith the flood.
(3) The sound of tender warning. "Will ye also," etc.?You are in danger. And
their danger was greaterand more serious than that of those who left; they
were more advanced, and could not go awaywithout committing a greatersin.

(4) The sound of confidence. The question does not seemto anticipate an
affirmative reply. With regardto all, with the exception of one, he was
confident of their allegiance.
II. THE DISCIPLES ANSWER. SimonPeterwas the mouthpiece of all. The
answerimplies:
1. A right discernment of their chief good. "Eternallife." This, they thought,
was their greatestneed, and to obtain it was the chief aim of their life and
energy; and in this they were right.
2. A right discernment of Jesus as their only Helper to obtain it. Little as they
understood of the real meaning of his life, and less still of his death, they
discernedhim
(1) as the only Source of eternal life;
(2) as the only Revealerof eternallife;
(3) as the only Giver of eternallife. "With thee are the words," etc.
3. Implicit faith in his Divine character. "We believe and know," etc. They
had faith in him, not as their national, but as their personaland spiritual
Deliverer- the Saviour of the soul. and the Possessorand Giver of eternal life.
4. A determination to cling to him.

(1) This determination is warmly prompt. It is not the fruit of study, but the
warm and natural outburst of the heart and soul.
(2) It is wise. "To whom shall we go?" Theysaw no other one to go to. To the
Pharisees orheathen philosophers? They could see no hope of eternal life
from either. To Moses? He would only send them back to Christ. It would be
well for all who are inclined to go awayfrom Christ to ask first, "To whom
shall we go?"
(3) It is independent. They are determined to cling to Christ, although many
left him. They manifest greatindividuality of character, independency of
conduct, and spirituality and firmness of faith.
(4) It is very strong.
(a) The strength of satisfaction. Believing that Christ had the words of eternal
life, what more could they need or desire?
(b) The strength of thorough conviction. They not only believe, but also know.
They have the inward testimony of faith and experience. True faith has a tight
grasp. Strong convictionhas a tenacious hold.
(c) The strength of willing loyalty. "Lord, to whom," etc.? "Thouart our Lord
and our King, and we are thy loyal subjects." Theirwill was on the side of
Christ, and their determination to cling to him was consequentlystrong.

(d) The strength of loving attachment. The answeris not only the language of
their reason, but also the language of their affection. Their heart was with
Jesus. Theycould not only see no way to go from him, but they had no wish.
(e) The strength of a double hold. The Divine and the human. The hold of
Jesus on them, and their hold on him. They had felt the Divine drawing, and
they were within the irresistible attractionof Jesus. Theywere all, with one
notorious exception, by faith safelyin his hand.
LESSONS.
1. Loving faith in the Saviour is strengthened by trials. It stands the test of
adverse circumstances. In spite of forces which have a tendency to draw away
from Christ, it clings all the more to him.
2. The success ofthe ministry must not always be judged by additions.
Subtractions are sometimes inevitable and beneficial. The sincerity of the
following should be regarded even more than the number of the followers.
3. It is afar greaterloss for us to lose Jesus than for Jesus to lose us. He can do
without us, but we cannot do without him. He can go elsewhere fordisciples;
but "to whom shall we go?" B.T.

Biblical Illustrator
Have I not chosenyou twelve, and one of you is a devil?
John 6:70, 71
Judas Iscariot
J. Parker, D. D.
I. WHO THEN WILL SAY THAT THE MEN WITH WHOM CHRIST
BEGAN HIS NEW KINGDOM WERE MORE THAN MEN; not bone of our
bone, but a princely sort, quite awayfrom the common herd? On the
contrary, they fairly representedhuman nature in its best and worstaspects
— gentleness, ardour, domesticity, enterprise, timidity, courage, and one of
them was a devil — a man like the others, but in him a pre-eminent capacity
for the foulest mischief.
II. A wonderfully instructive fact is this that JESUS DID NOT POINT OUT
THE SUPREMELYWICKED MAN, but simply said, "One of you is a devil."
Thus a spirit of mournful self-suspicionwas excited, culminating in the
mournful "Is it I?" It is better not to know the worstman in the Church: to
know only that judgment will begin at the House of God, and to be wondering
whether that judgment will take most effecton ourselves. No man fully knows
himself. The very star of the morning fell from heaven:why not you or I?

III. ISCARIOT'S WAS A HUMAN SIN RATHER THAN A MERELY
PERSONALCRIME. Individually, I did not sin in Eden, but humanly I did;
personally, I did not covenantfor the betrayal of my Lord, but morally I did;
I denied Him, and pierced Him; and He loved me and gave Himself for me.
IV. WHY DID CHRIST CHOOSE A MAN WHOM HE KNEW TO BE A
DEVIL.? A hard question, but there is one harder still. Why did Jesus choose
you?
(J. Parker, D. D.)
A solemn warning
T. Whitelaw, D. D.
I. FOR THE TWELVE. Peterhad spokenin their name as wellas for himself:
Christ replies that nevertheless there is ground for self-examination. Their
honour and the position they enjoyed as apostles, and possible future heads of
the Church, was no infallible guarantee oftheir sincerity. There was,
therefore, with a devil in their midst, room for heart-searching before God.
II. FOR JUDAS. How Christ came to electhim presents no more inseperable
problem than that involved in any attempt to harmonize Divine sovereignty
and human freedom. Why should God employ wickedmen anywhere,
particularly in His Church? All men are dealt with as free agents. If Christ
electedJudas, it was probably because —
1. He recognizedthat to be the Father's Will.
2. He would rescue if He could a soul as black as his.

3. He would make it clearthat Judas was self-destroyed. The warning was
manifestly for the sake ofJudas to discoverto Him his awful danger.
(T. Whitelaw, D. D.)
Judas
H. F. Smith, D. D.
Did Christ know the characterof this man of Kerioth (John 2:24, 25; John
13:11)? A number of questions will suggestthemselves;but we note only the
brief accountgiven in the Bible.
I. THE DEVELOPMENTOF HIS DEPRAVITY. As treasurer, he develops
selfishness, avarice, thievishness:a typical defaulter. The anointing at Bethany
showedsatanin possession. Conferencewith the chief priests, and the
compactwith them. The upper room, the betrayer revealed. The kiss, and the
cowardlydisappearance.
II. HIS DREADFULDEATH. The accounts in Matthew and Acts are not
contradictory: one is supplemental to the other. Conviction, remorse, suicide
(Matthew 28:3-5.)
III. HIS DOLEFUL DESTINY. "Ownplace" (Matthew 26:24). The two
Scripture hints indicate his dark doom. Remarks:
1. This betrayer a minister. Official prominence has specialdangers.
Hierarchies have been traitors, in destroying foundation doctrines, and
individuals have pierced Christ in the house of his friends.

2. But the loyal far outnumber the betrayers. Do not forget the faithful
standard-bearers.
3. A warning to all againstmaking worldly gain out of professedgodliness. Let
avarice be shunned.
4. Eachimpenitent sinner will have his "own place." Remorsewill be his
constantcompanion.
5. Contrastthe joy in prospectof departure which a loyal faith yields (2
Timothy 4:6-8).
(H. F. Smith, D. D.)
Why Judas was chosen
J. Culross, D. D.
In reference to the apostleshipof Judas, certainquestions are eagerlypressed.
If Jesus knew all men, was He deceivedin Judas? If not deceived, why did He
call him? When He discoveredhis true character, why did He not dismiss
him? In view of such questions, it is to be noted(1) that he attachedhimself to
Jesus as a disciple before he was made an apostle;and for his professionof
discipleship he is himself responsible;(2) that, being a professeddisciple, Jesus
appointed him to be one of the twelve;(3) that Jesus, onwhom no mock faith
could impose, knew what manner of man he was;and(4) that his testimony in
favour of Jesus, in its own place, and within its own limbs, is as valuable as
that of any. Had there been fault in Jesus, he was the man to find it out and
tell it; indeed there was the strongestpossible reasonwhy he should have told

it, to quiet his own conscience andjustify his conduct. Notone of the twelve
has borne more distinct testimony to the truth — vital to the Christian system
— that Jesus is the Sinless One.
(J. Culross, D. D.)
The characterofJudas
A. B. Bruce, D. D.
If the choice ofthe false disciple was not due either to ignorance or to
foreknowledge, how is it to be explained? The only explanation to be given is
that, apart from secretinsight, Judas was to all appearance an eligible man,
and could not be passedover on any grounds coming under ordinary
observation. His qualities must have been such, that one not possessingthe eye
of omniscience, looking athim, would have been disposedto say of him what
Samuel said of Eliab: "Surely the Lord's anointed is before him" (1 Samuel
16:6). In that case, his electionby Jesus is perfectly intelligible. The Head of
the Church simply did what the Church has to do in analogous circumstances.
The Church choosesmento fill sacredoffices on a conjunct view of ostensible
qualifications, such as knowledge,zeal, apparent piety, and correctnessof
outward conduct. In so doing, she often makes unhappy appointments, and
confers dignity on persons of the Judas type, who dishonour the positions they
fill. The mischief resulting is great; but Christ has taught us, by His example
in choosing Judas, as also by the parable of the tares, that we must submit to
the evil, and leave the remedy in higher hands. Out of evil God often brings
good, as He did in the case ofthe traitor. Supposing Judas to have been chosen
to the apostleshipon the ground of apparent fitness, whet manner of man
would that imply? A vulgar, conscious hypocrite, seeking some meanby-end,
while professedlyaiming at a higher? Not necessarily;not probably. Rather
such a one as Jesus indirectly describedJudas to be when he made that
reflection: "If ye know these things, happy are ye if ye do them." The false
disciple was a sentimental, plausible, self-deceivedpietist, who knew and
approved the good, though not conscientiouslypracticing it; one who, in
aesthetic feeling, in fancy, and in intellect, had affinities for the noble and the

holy, while in will and in conduct he was the slave of base, selfishpassions;one
who, in the last resource, wouldalways put selfuppermost, yet could zealously
devote himself to well-doing when personal interests were not compromised.
In thus describing Judas, we draw not the picture of a solitary monster. Men
of such type are by no means so rare as some may imagine. History, sacred
and profane, supplies numerous examples of them, playing an important part
in human affairs. Baalam, who had the vision of a prophet and the soul of a
miser, was such a man; Robespierre, the evil genius of the French Revolution,
was another. The man who sent thousands to the guillotine had, in his younger
days, resignedhis office as a provincial judge, because it was againsthis
conscienceto pronounce sentence ofdeath on a culprit found guilty of e
capital offence. A third example, more remarkable then either, may be found
in the famous Greek Alcibiades, who, to unbounded ambition,
unscrupulousness, and licentiousness, united a warm attachment to the
greatestand best of the Greeks. The man who in after years betrayed the
cause ofhis native city, and went over to the side of her enemies, was in his
youth an enthusiastic admirer and disciple of Socrates. How he felt towards
the Athenian sage may be gatheredfrom words put into his mouth by Plato in
one of his dialogues, words which involuntarily suggesta parallelbetweenthe
speakerand the unworthy followerof a greaterthan Socrates:"I experience
towards this man alone (Socrates)whenno one would believe me capable of: a
sense ofshame. ForI am conscious ofan inability to contradict him, and
decline to do what be bids me; and when I go away, I feel myself overcome by
desire of the popular esteem. Therefore I flee from him, and avoid him. But
when I see him, I am ashamedof my admissions, and oftentimes I would be
glad if he ceasedto exist among the living; and yet I know well, that were that
to happen, I should still be more grieved." The characterof Judas being such
as we have described, the possibility at leastof his turning a traitor becomes
comprehensible. One who loves himself more than any man, howevergood, or
any cause, howeverholy, is always capable of bad faith more or less heinous.
He is a traitor st heart from the outset, and all that is wanted is a set of
circumstances calculatedto bring into play the evil elements of his nature.
(A. B. Bruce, D. D.)

Treacheryis not hidden from Christ
Abbott's "Napoleon. "
Alexander I. of Russia professeda strong friendship for Napoleon, but when
nearly all Europe had turned againsthim, he also became his enemy. An
Austrian courier was takenprisoner. There was found in his possessione
letter from the commander of the Russianforces, addressedto the Archduke
Ferdinand, congratulating him upon his victory, and expressing the hope that
very soonthe RussianArmy would be permitted to co-operate with the
Austrian's againstthe French. Napoleonimmediately sent the letter to
Alexander without note or comment.
(Abbott's "Napoleon. ")
The basenessoftreachery
L. M. Stretch.
Of all the vices to which human nature is subject, treacheryis the most
infamous and detestable, being compounded of fraud, cowardice, andrevenge.
The greatestwrongs willnot justify it, as it destroys those principles of mutual
confidence and securityby which only societycansubsist. The Romans, a
brave and generous people, disdained to practise it towards their declared
enemies;Christianity teaches us to forgive injuries: but to resent them under
the disguise of friendship and benevolence, argues a degeneracyat which
common humanity and justice must blush.
(L. M. Stretch.).
COMMENTARIES
Ellicott's Commentary for English Readers

(70) One of you is a devil.—But even the brightness of His hope in them is not
uncrossedby a shadow;and this shadow is seenin its fearful darkness by the
light of the truth, which, like a flash of inspiration, has come to Peter’s heart,
and has been spokenin the names of all. No human joy is for the Man of
Sorrows unmarred. The very height to which these eleven have risen, through
doubt and difficulty, in honest hearts and earnestlives, shows the depth to
which one, with like power and capacity, like call and opportunity, had fallen.
The order of the words is emphatic in the sadness whichasks the question,
Did I not choose you twelve, and of you one is devil? There was the same
choice for all, and the choice made, as it is always made, from their fitness and
promise for the work for which all were chosen. And of even twelve, one who
was subjectfor hope then is beyond hope now. There may be mystery
connectedwith this life of Judas which none of us can understand; there are
certainly warnings connectedwith it which none of us can refuse to heed.
A devil.—The meaning would be more exactlygiven, perhaps, if the word
were simply rendered devil, but this can hardly be expressedin English. See
Note on Matthew 16:23, and, further on Judas, see Notes onActs 1:16-25.
BensonCommentary
John 6:70-71. Jesus answeredthem — And, yet even ye have not all acted, nor
will you act, suitably to this knowledge andfaith. For, have I not chosen, or
elected, you twelve — To the honour and happiness of a peculiar intimacy
with me, and to a station of the most distinguished eminence and importance
in my church? And yet one of you, as I well know, is a devil — Is now
influenced by one, and will become my accuserand betrayer. As the word
διαβολος, rendereddevil, sometimes signifies a false accuser, Mr. Locke
considers our Lord as intimating here, that the reasonwhy he had not more
plainly declaredhimself to be the Messiah, was,becausehe knew Judas
would, on that ground, have accusedhim of rebellion againstthe Romans.
But, as Dr. Doddridge observes, “there does notappear to be any proof that
Judas from the beginning intended to betray Christ. It is more than probable,
that he at first engagedwith him in expectationof secular advantages, and

finding those views disappointed, he might now begin to form that detestable
scheme which he afterward executed. If this was the occasionon which he first
entertained the thought, as it probably might be, one would imagine that such
an intimation of his secretwickednessmust have struck him to the heart.” He
spake of Judas Iscariot, the son of Simon — He meant Judas, though he did
not at this time think fit to name him. Christ called Judas a devil, because he
foresaw that he would be an apostate and a traitor. So likewise in rebuking
Peter, who had expressedan utter aversion to his suffering at Jerusalem, he
calledhim Satan, on accountof that one act, by which he opposedthe great
design of his coming into the world. And he might much more give Judas the
name of devil, who resembled Satanso nearly, in the wickedness ofhis
dispositions and actions.
Matthew Henry's Concise Commentary
6:66-71 When we admit into our minds hard thoughts of the words and works
of Jesus, we enter into temptation, which, if the Lord in mercy prevent not,
will end in drawing back. The corrupt and wickedheart of man often makes
that an occasionfor offence, which is matter of the greatestcomfort. Our
Lord had, in the foregoing discourse, promisedeternal life to his followers;
the disciples fastenedon that plain saying, and resolvedto cleave to him, when
others fastened on hard sayings, and forsook him. Christ's doctrine is the
word of eternal life, therefore we must live and die by it. If we forsake Christ,
we forsake our own mercies. Theybelieved that this Jesus was the Messiah
promised to their fathers, the Sonof the living God. When we are tempted to
backslide or turn away, it is goodto remember first principles, and to keepto
them. And let us ever remember our Lord's searching question; Shall we go
awayand forsake ourRedeemer? To whom can we go? He alone cangive
salvationby the forgiveness ofsins. And this alone brings confidence, comfort,
and joy, and bids fearand despondency flee away. It gains the only solid
happiness in this world, and opens a way to the happiness of the next.
Barnes'Notes on the Bible
Have not I chosenyou twelve? - There is much emphasis in these words. Have
not I - I, the Saviour, the Messiah, chosenyou in mercy and in love, and

therefore it will be a greatersin to betray me? Chosen. Chosento the apostolic
office;conferred on you marks of specialfavor, and treasonis therefore the
greatersin. You twelve. So small a number. Out of such a multitude as follow
for the loaves and fishes, it is to be expectedthere should be apostates;but
when the number is so small, chosenin such a manner, then it becomes every
one, howeverconfident he may be, to be on his guard and examine his heart.
Is a devil - Has the spirit, the envy, the malice, and the treasonable designs of
a devil. The word "devil" here is used in the sense of an enemy, or one hostile
to him.
Jamieson-Fausset-BrownBible Commentary
70. Have not I chosen… and one of you is a devil:—"Well said, Simon-
Barjonas, but that 'we' embraces not so wide a circle as in the simplicity of
thine heart thou thinkest; for though I have chosenyou but twelve, one even
of these is a 'devil'" (the temple, the tool of that wickedone).
Matthew Poole's Commentary
Chosen, not to eternal life, but to the greatoffice of an apostle. I chose but
twelve amongst you, Matthew 10:1-4, and of those twelve one is diabolov, an
accuser, orinformer; a name by which the devil (who is the grand accuserof
the brethren) is ordinarily expressedin holy writ.
Gill's Exposition of the Entire Bible
Jesus answeredthem,.... The disciples, taking Peter's answerto his question,
as delivered in the name of them all, and as expressing their mind and sense:
have not I chosenyou twelve; not to grace and glory, to holiness and
happiness; though this was true of eleven of them, but to be apostles:
and one of you is a devil? or like to one, is a deceiver, a liar, and a murderer,
as the devil is from the beginning; all which Judas was, and appearedto be, in
the betraying of his master. The Syriac, Persic, and Ethiopic versions read, "is

Satan";which name, if given to Peter, as it once was on a certain occasion,
Matthew 16:23, might very well be given to Judas; who, notwithstanding his
professionof faith in Christ, was in the hands and kingdom of Satan, and
under his influence and power: and this our Lord said, partly that they might
not too much presume upon their faith and love, and steadyattachment, and
be over confident of their standing; and partly, to prepare them for the
apostasyofone from among them.
Geneva Study Bible
{16} Jesus answeredthem, Have not I chosenyou twelve, and one of you is a
devil?
(16) The number of the professors ofChrist is very small, and among them
also there are some hypocrites, and those worse than all others.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
John 6:70-71. Nota justification of the question in John 6:67, nor any
utterance of reflectiongenerally, but an outburst of grief at the sad
catastrophe whichHe foresaw (John6:64), in the face of that joyous
confessionwhichthe fiery Peterthought himself warranted in giving in the
name of them all.
The question extends only as far as ἐξελεξ.; then comes with the simple καὶ the
mournful contrastwhich damps the ardour of the confessing disciple. Comp.
John 7:19.
Observe the arrangementof the words, ἐγώ and ἐξ ὑμῶν impressively taking
the lead: Have not I (even I, and no other) chosenyou the twelve to myself?

And of you (this one chosenby myself) one is devil! not the devil, but of
devilish kind and nature. Comp. θεός, John 1:1. In what an awful contrastthe
two stand to eachother! The addition of τοὺς δώδεκα to ὑμᾶς heightens the
contrast, laying stress upon the greatsignificance of the election, which
nevertheless was to have in the case ofone individual so contradictorya
result.
διάβολος]not an informer (Theophylact, De Wette, Baeumlein), not an
adversary or betrayer (Kuinoel, Lücke, B. Crusius, and earlier writers), but,
in keeping with the deep emotion (comp. Matthew 16:23), and the invariable
usage of the N. T. in all places where διάβ. is a substantive (in John 8:44; John
13:2; 1 John 3:8; 1 John 3:10): devil, whereby antagonismto Christ is set
forth in its strongestmanner, because in keeping with its demoniacalnature.
That John would have written υἱὸς, or τέκνονδιαβόλου (John 8:44; 1 John
3:10), is an arbitrary objection, and does not adequately estimate the strength
of the emotion, which the expressionemployed, never forgotten by John, fully
does.
John 6:71. ἔλεγε δὲ τὸν, κ.τ.λ.]He spoke of, like John 9:19; Mark 14:71; see
Stallb. ad Plat. Rep. p. 363 B. As to the name Ἰσκαρ.,[255]man of Karioth, see
on Matthew 10:4. Observe the sadand solemn emphasis of the full name
ἸούδανΣίμωνος Ἰσκαριώτην, as in John 13:22. Ἰσκαριώτηνitselfis used quite
as a name, as forming with ἸΟΎΔ. ΣΊΜΩΝΟς one expression. Bengel,
therefore, without reasondesiderates the article ΤΌΝ before ἸΣΚΑΡ., and
prefers on that accountthe reading ἸΣΚΑΡΙΏΤΟΥ (see the critical notes).
ἬΜΕΛΛΕΝ, Κ.Τ.Λ.]traditurus erat, not as if he was already revolving it in
his mind (see, onthe contrary, John 13:2), but according to the idea of the
divine destiny (Ellendt, Lex. Soph. II. p. 72). Comp. John 7:39, John 11:51,
John 12:4; John 12:33, John 18:32; Wis 18:4 : οδιʼ ὧν ἤμελλε … δίδοσθαι;Jdt
10:12. Kern has erroneouslyloweredthe expressionto the idea of possibility.

ΕἿς ὪΝ, Κ.Τ.Λ.]although he, etc. Still ὤν is critically doubtful (omitted by
Lachmann), and without it the tragic contrastis all the stronger.
[255]Not equivalent to ‫שיא‬ ‫,םירקש‬ man of lies, as Hengstenberg maintains,
after Proverbs 19:5; the Greek form itself alreadyforbids this.
Note 1.
With respectto the psychologicaldifficulty of Jesus having chosenand
retained Judas as an apostle, we may remark: 1. That we cannot getrid of the
difficulty by saying that Jesus did not make or intend a definite electionof
disciples (Schleiermacher, L. J. p. 370 ff.), for this would be at variance with
all the Gospels, andin particular with John 6:70. 2. Jesus cannothave
receivedJudas into the company of the apostles with the foreknowledge that
He was choosing His betrayer (Hengstenberg;comp. Augustine in Psalms 55 :
electiundecim ad opus probationis, electus unus ad opus tentationis); this
would be psychologicallyand morally inconceivable. He must have had
confidence that eachone of the twelve, when He selectedthem according to
the variety of their gifts, temperaments, characters, etc., wouldbecome under
His influence an effective supporter of His work;and, at any rate, the remark
in John 6:64 is only a retrospective inference from the inconceivableness ofso
hideous an act in the case ofone selectedby the Lord Himself. The view in
question also goes too far in this respect, that it attributes the crime not to the
dangerous disposition of Judas, but to the knowledge ofChrist from the
outset, which would logicallylead to the outrageous andinadmissible thought
of Daub, that He purposely chose Judas, in order that he might betray Him.
Comp. Neander, Lücke, Kern, Ullmann (Sündlosigk.), Tholuck, De Wette,
Ewald, and many others. 3. Although the bent of the man, and his inclination
towards an unhallowed development,—which, however, did not leadto a
complete rupture until late (John 13:2),—must have been known to Christ,

the readerof all hearts, yet it may have been accompaniedwith the hope, that
this tendency might be overcome by the presence ofsome other apostolic
qualification possessedby Judas, perhaps a very specialgift for external
administration (John 12:6, John 13:28). 4. As it became gradually evident that
this hope was to be disappointed when the care of the money affairs became a
specialtemptation to the unhappy man, it was the consciousnessofthe divine
destiny herein manifesting itself (John 6:70-71;Acts 4:28) which prevented
Jesus from dismissing Judas, and so disturbing the further progress ofthe
divine purpose; while on the part of the Lord, we must, in conformity with His
calling, suppose a continual moral influence bearing upon Judas, though this
to the lastremained without effect, and turned out to his condemnation,—a
tragic destiny truly, whose details, besides, in the want of sufficient historical
information concerning him before the commissionof his bloody deed, are too
far removed from the reach of criticaljudgment to enable them to lend any
support to the difficulties arising therefrom as to the genuineness ofJohn
6:70-71 (Weisse, Strauss, B. Bauer), or to warrant the assumption of any
modification of the statement, which John, in accordancewith his later view,
might have given to it (Lücke, Ullmann, and others).
Note 2.
The aim of Jesus in the discourse John6:26 ff. was to setbefore the people,
who came to Him under the influence of a carnalbelief in His miracles, the
duty of seeking a true and saving faith instead, which would secure a deep
living reception of and fellowshipwith Christ’s personallife, and that with a
decisionwhich, with an ever-advancing fulness, lays open this true work of
faith in the appropriation of Himself to the innermost depth and the highest
point of its contents and necessity. Baur’s opinion, that the discourse sets forth
the criticalprocess ofthe self-dissolutionof a merely apparent faith, so that
the latter must acknowledge itselfas unbelief, has no such confessionin the
text to support it, especiallyas the ὄχλος and the Ἰουδαῖοι are not identical.
See, besides, Brückner, p. 143 ff. Regarding the difficulty of understanding

this discourse, whicheven Strauss urges, it may partly be attributed to the
Johanneanidiosyncrasyin reproducing and elaborating his abundant
recollections ofthe words of Jesus. The difficulty, however, is partly
exaggerated(see Hauff in the Stud. u. Krit. 1846, p. 595 ff.); and partly it is
overlookedthat Jesus, in all references to His death and its design, had to
reckonon the light which the future would impart to these utterances, and
sowing, as He generallydid, for the future in the bosom of the present, He was
obliged to give expressionto much that was mysterious, but which would
furnish material for, and support to, the further development and purification
of faith and knowledge. The wisdomthus displayed in His teaching is justified
by the history.
Expositor's Greek Testament
John 6:70. ἀπεκρίθη … ἐστιν; this reply of Jesus to Peter’s warmhearted
confessionatfirst sight seems chilling. Peterhad claimedfor himself and the
rest a perfectloyalty; but this confidence of Peter’s carriedin it a danger, and
must be abated. Also it was wellthat the conscience ofJudas should be
pricked. Therefore Jesus says:Even in this carefully selectedcircle ofmen,
individually chosenby myself from the mass, there is not the perfectloyalty
you boast.—ἐξὑμῶν εἷς διάβολός ἐστιν. Even of you one is a devil. Lücke,
referring to Esther 7:4; Esther8:1, where Haman is calledὁ διάβολος, as
being “the slanderer,” or “the enemy,” suggests thata similar meaning may
be appropriate here. But Jesus calls Peter“Satan”and may much more call
Judas “a devil”. Besides in the present connection“traitor” is quite as
startling a word as “devil”.
Cambridge Bible for Schools andColleges
70. Have I not chosenyou twelve] Or, Did not I choose you the Twelve (comp.
John 13:18)? Here probably the question ends: and one of you is a devil is best
punctuated without an interrogation; it is a single statement in tragic contrast
to the preceding question. It would be closerto the Greek to omit the article
before ‘devil’ and make it a kind of adjective; and one of you is devil, i.e.
devilish in nature: but this is hardly English. The words contain a half-rebuke
to S. Peterfor his impetuous avowalof loyalty in the name of them all. The

passagestands alone in the N.T. (comp. Matthew 16:23), but its very
singularity is evidence of its truth. S. John is not likely to have forgottenwhat
was said, or in translating to have made any serious change.
Bengel's Gnomen
John 6:70. Τοὺς δώδεκα)The article has greatforce.—ἐξελεξάμην, I have
chosen)There is therefore a kind of election, from which one canfall away.—
ἐξ ὑμῶν, of you) from among so few.—εἷς, one)This indefinite disclosure
excited all the others, and proved the truth of their confession, as made by
Peter, but excluded Judas, although not contradicting that confession. Here
was the point where Judas ought to have repented. [The wretchedman had
been offended, John 6:61, (Jesus had said to the murmuring disciples) “Doth
this offend you?” Wherefore that exclamationof Peter, “To whom shall we
go?” did not after this square with his views. He did no doubt go, but it was to
the chief priests.—V. g.]—διάβολος, the devil) not merely evil to himself, but
even dangerous to others.
Pulpit Commentary
Verse 70. - The answerof the Lord is one of the most solemn and heart-
rending character, and a further hint from his own lips of what the evangelist
had uttered on his own account. It is an outburst of bitter grief over the moral
imperfections which are developing under this strong revelation of the Divine
glory. Did I not choose - I, even I the Holy One of God - you the twelve to
myself (ἐξελεξάμην), and of you one is a devil? This "choice"is repeatedly
referred to (John 13:18;John 15:16; cf. Luke 6:13; Acts 1:2, 24). "He
appointed twelve to be with him, that he might send them forth to preach, and
to have power to castout daemons" (Mark 3:14). This choice was made in the
full human self-consciousness andknowledge oftheir peculiarities. It is
morally inconceivable that he, in his Divine foreknowledge, chose Judas to
specialreprobation, knowing him then to be devilish in his nature, and so that
he might have his characterdemoralized by this close contactwith Christ's
holiness, and thus be trained for the damnation of the traitor's sin and doom.
Yet this choice, to Christ's human nature and self-consciousness, wasearly
seento be one which was not softening but hardening the heart of Judas. He

brought him nearerto himself, and gave him fresh opportunity of acquiring
just ideas of the kingdom and its methods, and by these warnings the Lord
was giving him chance after chance of escaping from what, even to the Lord's
prophetic human foresight, lookedlike his destiny. "One of you," says he -
"one is devil." Official relation to me is not salvation. Even the admission that
I am the Holy One of God is not eternal life. We may compare Christ's severe
rebuke to Peter, when, after the grand confession(Matthew 16:16), he
counted himself worthy to disapprove the methods of his Lord's mercy, "Get
thee behind me, Satan:thou art an offence to me; thou savourestnot the
things that be of God, but the things that be of men." Judas did far worse - he
wanted to use the Divine powerof his Masterfor his own personalends.
Vincent's Word Studies
A devil (διάβολος)
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is
almost invariably used in the New Testamentas a noun, and with the definite
article. The article is wanting only in 1 Peter5:8; Acts 13:10;Revelation12:9;
and perhaps Revelation20:2. It is of the very essenceofthe devilish nature to
oppose Christ. Compare Matthew 16:23.
STUDYLIGHTRESOURCES
Adam Clarke Commentary
Have not I chosenyou twelve - Have I not, in an especialmanner, calledyou
to believe in my name, and chosenyou to be my disciples and the propagators
of my doctrine! Nevertheless,one of you is a devil, or accuser, enlistedon the
side of Satan, who was a murderer from the beginning.

Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on John 6:70". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/john-
6.html. 1832.
Return to Jump List return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
Have not I chosenyou twelve? - There is much emphasis in these words. Have
not I - I, the Saviour, the Messiah, chosenyou in mercy and in love, and
therefore it will be a greatersin to betray me? Chosen. Chosento the apostolic
office;conferred on you marks of specialfavor, and treasonis therefore the
greatersin. You twelve. So small a number. Out of such a multitude as follow
for the loaves and fishes, it is to be expectedthere should be apostates;but
when the number is so small, chosenin such a manner, then it becomes every
one, howeverconfident he may be, to be on his guard and examine his heart.
Is a devil - Has the spirit, the envy, the malice, and the treasonable designs of
a devil. The word “devil” here is used in the sense of an enemy, or one hostile
to him.
Copyright Statement

Bibliography
Barnes, Albert. "Commentaryon John 6:70". "Barnes'Notes onthe Whole
Bible". https:https://www.studylight.org/commentaries/bnb/john-6.html.
1870.
Coffman's Commentaries on the Bible
Jesus answeredthem, Did not I choose you, the twelve, and one of you is a
devil?
For more on the subject of foreknowledge, seeunder John 6:64, also in my
Commentary on Romans, p. 322.
One of you is a devil ... does not mean that Judas had been a devil from the
beginning, or that he was a devil when Jesus selectedhim as an apostle. Judas
"by transgressionfell"(Acts 1:25); and it is impossible for one to fall from an
eminence he does not have. Some considerable time had passedsince Judas
was chosen;and, during that interval, the fall had takenplace, hence Jesus'
use of the present tense, "is a devil."
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on John 6:70". "Coffman
Commentaries on the Old and New Testament".

https:https://www.studylight.org/commentaries/bcc/john-6.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855

Bibliography
Gill, John. "Commentary on John 6:70". "The New John Gill Exposition of
the Entire Bible". https:https://www.studylight.org/commentaries/geb/john-
6.html. 1999.
Geneva Study Bible
16 Jesus answeredthem, Have not I chosenyou twelve, and one of you is a
devil?
(16) The number of the professors ofChrist is very small, and among them
also there are some hypocrites, and those worse than all others.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Beza, Theodore. "Commentaryon John 6:70". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/john-6.html. 1599-
1645.
Commentary Critical and Explanatory on the Whole Bible
Have not I chosen… and one of you is a devil: — “Wellsaid, Simon-Barjonas,
but that ‹we‘ embraces not so wide a circle as in the simplicity of thine heart

thou thinkest; for though I have chosenyou but twelve, one even of these is a
‹devil‘” (the temple, the tool of that wickedone).
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
6:70". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/john-6.html. 1871-8.
People's New Testament
One of you is a devil. A demon, in the original; diabolical, or under the
influence of the evil one.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.
Original work done by Ernie Stefanik. First published online in 1996 atThe
RestorationMovementPages.

Bibliography
Johnson, BartonW. "Commentary on John 6:70". "People's New
Testament". https:https://www.studylight.org/commentaries/pnt/john-6.html.
1891.
Robertson's WordPictures in the New Testament
And one of you is a devil (και εχ υμωνεις διαβολος εστιν — kaiex humōn heis
diabolos estin). Jesus does not saythat Judas was a devil when he chose him,
but that he is one now. In John 13:2, John 13:27 John speaks ofthe devil
entering Judas. How soonthe plan to betray Jesus first entered the heart of
Judas we do not know (John 12:4). One wonders if the words of Jesus here did
not cut Judas to the quick.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on John 6:70". "Robertson'sWordPictures of
the New Testament".
https:https://www.studylight.org/commentaries/rwp/john-6.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies

A devil ( διάβολος )
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is
almost invariably used in the New Testamentas a noun, and with the definite
article. The article is wanting only in 1 Peter5:8; Acts 13:10;Revelation12:9;
and perhaps Revelation20:2. It is of the very essenceofthe devilish nature to
oppose Christ. Compare Matthew 16:23.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon John 6:70". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/john-6.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
Jesus answeredthem, Have not I chosenyou twelve, and one of you is a devil?
Jesus answeredthe — And yet even ye have not all actedsuitable to this
knowledge.
Have I not chosenor electedyou twelve? — But they might fall even from that
election.

Yet one of you — On this gracious warning, Judas ought to have repented; is
a devil - Is now influenced by one.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website.
Bibliography
Wesley, John. "Commentary on John 6:70". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/john-6.html. 1765.
The Fourfold Gospel
Jesus saidtherefore unto the twelve, Would ye also go away1?
Jesus saidtherefore unto the twelve, Would ye also go away? Jesus had sifted
the outer circle of his disciples, and the loss, though prophetically anticipated,
was not without its pang. In this verse he proceeds to sift the innermost circle,
and his words are full of pathos. By giving them an opportunity to depart he
calledforth from them an expressionof loyalty which bound them more
closelyto him.
Copyright Statement
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.

Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon John 6:70". "The
Fourfold Gospel". https:https://www.studylight.org/commentaries/tfg/john-
6.html. Standard Publishing Company, Cincinnati, Ohio. 1914.
Calvin's Commentary on the Bible
70.Jesus answeredthem. Since Christ replies to all, we infer from it that all
spake by the mouth of Peter. Besides, Christnow prepares and fortifies the
elevenapostles againsta new offense which was already at hand. It was a
powerful instrument of Satan for shaking their faith, when they were reduced
to so small a number, but the fall of Judas might take awayall their courage;
for since Christ had chosenthat sacrednumber, who would ever have thought
that any portion of the whole number could be torn away? That admonition of
Christ may be interpreted thus: “You twelve alone remain out of a large
company. If your faith has not been shakenby the unbelief of many, prepare
for a new contest;for this company, though small, will be still diminished by
one man.”
Have not I chosenyou twelve? When Christ says that he has chosenorelected
twelve, he does not refer to the eternal purpose of God; for it is impossible
that any one of those who have been predestinatedto life shall fall away;but,
having been chosento the apostolic office, they ought to have surpassedothers
in piety and holiness. He used the word chosen, therefore, to denote those who
were eminent and distinguished from the ordinary rank.
And one of you is a devil. He unquestionably intended, by this name, to hold
up Judas to the utmost detestation;for they are mistaken who extenuate the

atrocity implied in the name and indeed we cannotsufficiently execrate those
who dishonor so sacredan office. Teachers who faithfully discharge their
office are calledangels
They should seek the law at his mouth, for he is the angel of the Lord of Hosts,
(Malachi2:7.)
Justly, therefore, is he accounteda devil, who, after having been admitted to
so honorable a rank, is corrupted through his treacheryand wickedness.
Another reasonis, that God allows more powerand liberty to Satanover
wickedand ungodly ministers, than over other ordinary men; and therefore,
if they who were chosento be pastors are driven by diabolical rage, so as to
resemble wild and monstrous beasts, so far are we from being entitled, on that
account, to despise the honorable rank to which they belong, that we ought
rather to honor it the more, when the profanation of it is followedby so
fearful a punishment.
Copyright Statement
Bibliography
Calvin, John. "Commentary on John 6:70". "Calvin's Commentary on the
Bible". https:https://www.studylight.org/commentaries/cal/john-6.html. 1840-
57.
Scofield's ReferenceNotes

devil
(Greek - διάβολος,"adversary, usually trans). Satan. Cf. (See Scofield
"Revelation20:10"). Also see, John13:27.
Copyright Statement
These files are consideredpublic domain and are a derivative of an electronic
edition that is available in the Online Bible Software Library.
Bibliography
Scofield, C. I. "ScofieldReferenceNoteson John 6:70". "ScofieldReference
Notes (1917 Edition)".
https:https://www.studylight.org/commentaries/srn/john-6.html. 1917.
John Trapp Complete Commentary
70 Jesus answeredthem, Have not I chosenyou twelve, and one of you is a
devil?
Ver. 70. Have not I chosenyou twelve, &c.]q.d. If ye believe and will abide by
it, look wellto your footing; it will shortly be tried what stability is in you,
when such an angelas Judas shall show himself to be a devil. Stand fast; for
you are like to be shaken, as he in the history said, when he whipped the
pillars and public statues before the earthquake, which he had, by a prophetic
spirit, foretold. (Simeon Monach.)

Copyright Statement
Bibliography
Trapp, John. "Commentary on John 6:70". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/john-6.html.
1865-1868.
Thomas Coke Commentary on the Holy Bible
John 6:70. Jesus answered—have notI chosenyou twelve, &c.?— "The
opinion of my characterand mission, which thou, O Peter, hastexpressedin
thine own name, and in the name of thy brethren, is just: however, I know,
that you are not all agreedin this confession;for one of you is a devil, a
malicious informer, and so perfectly bad a man, that he will betray me. It is
true, I made choice ofthis very person equally with the rest, to be my apostle
and companion; but from what I now tell you will happen, I hope you are
convinced that I did not pitch upon so unworthy a personthrough ignorance
of him. I was intimately acquainted with the characterand dispositions of all
of you, and in my choice of you had it in view to make eachof you assistme,
according to his qualities, whether goodor bad, in carrying on the grand
design that I am come to execute. By this argument, therefore, you may know
that I am the Messiah, the Son of the living God, and that your faith is well
founded on me." According to some greatwriters, our Lord intimates, that
the reasonwhy he had not more plainly declaredhimself to be the Messiah,
was because he knew that Judas would have accusedhim of rebellion against
the Romans, for the word Διαβολος, devil, does sometimes signify a false

accuser. Butthere does not appear to be any proof that Judas from the
beginning intended to betray Christ. It is more than probable, that he had
first engagedwith him principally in expectationof secularadvantages;and,
finding those views disappointed, he might now begin to form that detestable
scheme which he afterwards executed. If this was the occasionon which he
first entertained the thought, as appears highly probable, one would have
expectedthat such an intimation of his secretwickednesswouldhave struck
him to the
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon John 6:70". Thomas Coke Commentaryon
the Holy Bible. https:https://www.studylight.org/commentaries/tcc/john-
6.html. 1801-1803.
Greek TestamentCriticalExegeticalCommentary
70.]The selectionofthe Twelve by Jesus is the consequence ofthe giving of
them to Him by the Father, ch. John 17:6,—inwhich there also Judas is
included. So that His selecting, andthe Father’s giving and drawing, do not
exclude final falling away.
Meyer observes, thatthe solemnaddition, τοὺς δώδεκα after ὑμᾶς, heightens
the contrastto the opposite result which follows.

διάβολος]It is doubtful in what sense this word should be taken. Whether we
render it διαβολικός (= τοῦ διαβόλου ὑπουργός), orἐπίβουλος, (both given by
Euthym(96),) it will be an ἅπαξ λεγόμενονin the N.T. Of the two howeverthe
latter is the harsher, and less analogous to N.T. diction. Certainly, in the dark
act here prophesied, Judas was under the immediate instigation of and yielded
himself up to Satan (cf. our Lord’s reply to Peter, Matthew 16:23);and I
would understand this expressionas having reference to that league with and
entertainment of the Evil One in his thoughts and purposes, which his
ultimate possessionby Satanimplies. This meaning can perhaps hardly be
rendered by any single word in another language. The E. V. ‘a devil’ is
certainly too strong;devilish would be better, but not unobjectionable.
Compare ὁ υἱὸς τῆς ἀπωλείας ch. John 17:12.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on John 6:70". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/john-6.html. 1863-1878.
Charles Simeon's Horae Homileticae
DISCOURSE:1645

ONE OF THE APOSTLES A DEVIL
John 6:70. Jesus answeredthem, Have not I chosenyou twelve, and one of you
is a devil?
OUR blessedLord and Saviour, in the whole of his deportment, was meek and
gentle: yet, when occasioncalledto it, he exerciseda holy fidelity even towards
his belovedApostles. They had now all confessedhim as “the Christ, the Son
of the Living God;” and had declared their determination still to adhere to
him, however others of his Disciples might be offended at him, and induced to
forsake him [Note:ver. 66–69.]. Onthis accountthey might be led to value
themselves on their steadfastness, orperhaps feelthemselves offended, when
they should find, at a future period, that one of their own body was a traitor.
Our Lord, therefore, warnedthem both againstself-confidence atthe present
time, and againstthat discouragementwhich they would hereafterfeel, when
they should behold him delivered up to death through the instrumentality of
one of his own most highly-favoured Apostles;saying, “Have not I chosenyou
twelve, and one of you is a devil?”
Now, if you doubt not the Saviour’s love in giving this solemnwarning to his
followers, letnot me be thought harsh, if I callyour attention to it,
I. As delivered to the Apostles—
God in every age has of his own sovereignwill and pleasure, chosen,
irrespective of any merit in themselves, the objects of his more especial
favour—

[Even in heavendid he choose some ofthe angelic hostin preference to others,
whom, in his righteous judgment, he suffered to fall and perish: on which
accountthey who “kepttheir first estate” are calledhis “electangels [Note:1
Timothy 5:21.].” And after man also had sinned, God chose our fallen race in
preference to the fallen angels;providing a Saviour for us, when he had made
no such provision for them. To various offices also has he chosenmen, as
Moses,to bring his people out of Egypt; Aaron and his descendants, to
officiate in the priesthood, whilst the descendants of Moseswere only Levites;
and Saul and David to exercise the royal functions in Jerusalem;and Cyrus,
three hundred years before any such personexisted in the world, to restore
his people from Babylon. The whole Jewishpeople were “chosenby God to be
to him a holy nation, and a peculiar treasure to him above all the people upon
earth [Note: Deuteronomy7:6.].” In like manner our blessedSaviour chose
his twelve Apostles. “Theydid not choose him, but he them [Note:John
15:16.];” calling one from his nets, and another from the receipt of custom;
and afterwards another, in the midst of his most hostile purposes, and blood-
thirsty pursuits [Note:Acts 22:14.]. He appealed to them, “Have not I chosen
you twelve?” Have I not distinguished you above others, to be my stated
attendants, and to be instructed by me with all imaginable clearness in the
things which to others are revealedonly in parables [Note:Luke 8:10.]?]
But though, in external circumstances, there is a greatresemblance between
the elect, there is often a saddifference betweenthem—
[As, amongstthe Jews, “allwere not Israelwho were of Israel[Note:Romans
9:6],” so all the electare not “elect unto salvation [Note:2 Thessalonians
2:13.]: as we clearlysee amongstthe chosenApostles, one of whom was, and
remained to the last, “a devil.” In their call they were alike, as they were also
in their endowments (the power of working miracles), their outward conduct,
and their usefulness. On one occasion, Judas seemedto be the most excellent
of all the Apostles: for, when a very precious box of ointment, which might
have been sold for three hundred pence (almost ten pounds) and been given to

the poor, was poured upon the head and feet of our blessedLord, he was the
first to complain of the waste;and he it was who inspired all the restof the
Apostles with “indignation againstit,” as an actof insufferable extravagance.
True, indeed, his motives were not very pure (as we are told [Note: Compare
Matthew 26:7-9. with John 12:3-6.]); but of them the Apostles neither knew,
nor suspectedany thing. On the contrary, when, at the close of our Saviour’s
life, he told his Disciples that one of them would betray him, every one of them
suspectedhimself rather than Judas, so correcthad been his outward
deportment during the whole period of our Lord’s ministry on earth. But
during that whole time, Judas, who had been entrusted by our Lord as the
purse-bearerfor them all, had pilfered money in small quantities from the bag
(had he stolen largely, the money would have been missed); and so hardened
did he become through his dishonest practices, thatat lasthe sold his Master
for thirty pieces ofsilver, and delivered him up into the hands of his enemies.
This reigning lust of covetousness shewed, that, in the midst of all his
professions, he was at heart no better than a devil, and that he might be justly
designatedby that opprobrious name.]
And may we not considerthis warning,
II. As delivered to us—
Yes, we also are God’s chosenpeople—
[As Christians, we are chosenabove all the rest of the world, not one-sixth
part of which has ever heard of the name of Christ. As Protestants, too, we are
favoured of Almighty God to be delivered from the superstitions of Popery,
and from the deplorable bondage in which the Popishcommunity is held. And
to whom do we owe it that we were not born of heathen, or Mahometan, or
Popish parents? To whom is it owing, that our lot is castin this happy land of

light and liberty? Can we trace these mercies to any thing but the sovereign
grace, and the electing love, of God? And may I not go further still, and say,
that you, my dear brethren, are favoured with a ministration of the Gospelas
clearand as faithful as any around you? I trust I may, without vanity and
without boasting, callGod to record, that I have “neverkept back any thing
which I conceivedto be profitable for you [Note: Acts 20:20.].” Then, in these
respects, I may say of all of you, that God has chosenyou: and, inasmuch as
you are all equally partakers of these mercies, you may accountyourselves
equally the children of God; yea, and so far as your outward conduct is
correct, you may be accountedso by others.]
But, after all, God may see, and most probably does see, animmense
difference betweenyou—
[Only see what one reigning lust proved and demonstrated in Judas Iscariot:
it proved him, in despite of all his specious appearances, to be “a devil.” My
dear brethren, the same evidence will demonstrate the same awful truth,
whereverit be found. Nor does it matter what that reigning lust is: it may be
covetousness,orlewdness, or pride, or vindictiveness, or any other sin; but,
whateverit may be, whether dear as a right eye, or apparently necessaryas a
right hand, it will decide our character, and determine our doom: if it
continue unmortified and unsubdued, it will infallibly consignus over to the
fire of hell [Note:Mark 9:43-48.]. If one besetting sin marked Judas as “a son
of perdition [Note:John 17:12.],” and transmitted him to that everlasting
dread abode, so will it us, whose place it must be,” as well as his [Note:Acts
1:25.]. Our being of the seedof Abraham will not make us “God’s children,”
any more than it made him [Note:Romans 9:7-8.]. Our saying, Lord, Lord,
howeverconfidently we may repeat it, will not procure us a place in heaven
[Note:Matthew 7:21.]; nor if we have “wroughtmiracles and castout devils
in the Saviour’s name,” will it prevail to avert from us our merited
condemnation [Note:Matthew 7:22-23.]. Perishwe must, if sin of any kind be
harboured in our hearts [Note: Psalms 66:18.]. It is not necessarythat we be

perfect, in order to obtain mercy of the Lord in that day: for then who could
ever be saved? The Apostles themselves were not perfect: but in purpose and
endeavour we must be perfect:and they only will find acceptance before God,
who are “Israelites indeed, and without guile [Note: John 1:47.].” I say again,
in aim and effort we must be perfect: “for he is not a Jew who is one
outwardly; neither is that circumcisionwhich is outward in the flesh: but he is
a Jew who is one inwardly; and circumcisionis that of the heart, in the spirit,
and not in the letter; whose praise is not of men, but of God [Note:Romans
2:28-29.].”]
Application—
1. Restnot then, brethren, in outward privileges—
[Be it so:you may have all the privileges that Paul himself possessedwhenin
his unconverted state:yet would they not profit you, if you were not brought
to the knowledge ofChrist Jesus [Note:Philippians 3:4-9.], and to a real
conformity to his image [Note:Philippians 3:10-11 and 1 Corinthians 13:1-3.].
Who can think of one of our Lord’s chosenApostles perishing in his sins, and
not tremble for himself, lest his very mercies, insteadof rescuing him from
eternal misery, should only aggravate and increase it?
Beware, then, lest, having been exalted to heaven, like Capernaum, in your
privileges, you be castdown to hell for your abuse of them; and lest, having
remained impenitent under blessings whichTyre and Sidon would have
improved, your final condemnation become at last proportionably heavier
than theirs [Note: Matthew 11:20-24.].]
2. Examine yourselves as to your inward dispositions—

[God sees the heart: and by the dispositions of the heart will he judge us in the
last day. Now, suppose that our blessedLord, who in his tender mercy has
chosenthis whole assemblyto enjoy all the means of salvation, should, on
inspecting our hearts, pronounce that there was, in the midst of us, one who,
notwithstanding all his fair pretences and specious appearances, wasa devil;
and suppose that unhappy being were pointed out to us; with what pity should
we look upon him, and how compassionatelyshould we weepover him! And
can we venture to hope, that in such an assembly there is not one who is under
the dominion of some secretlust? If in such a family as our blessedLord’s,
where they had such rich instructions, such a bright example, and such
motives to serve their God aright, there was, even amongstthe small number
of twelve, one that was a devil; is there not reason rather to fear, that, instead
of one only being found in the midst of this whole assembly, there may be as
many in proportion as amongstour Lord’s Apostles;namely, one in every
twelve? O! what a fearful thought is this! And is this an. uncharitable
thought? Are we all so like to the holy Apostles, that one in twelve may not be
supposedto differ from them, if not in outward conduct, yet in the integrity of
his heart, and in the entire devotion of his life? And what if, after all, this
proportion should be inverted, and not above one in twelve be found truly
dead to sin, and alive unto righteousness, as the holy Apostles were, and ready
to lay down their lives for the Lord Jesus;would not this come nearerto the
truth? Alas! alas!I would not be uncharitable: but when I compare the mind,
the spirit, the entire conduct of you all, with that of the Apostles, I cannot
dissemble my fears respecting the testimony which the Lord Jesus, the Judge
of quick and dead, shall bear respecting you at the last day. Judge then
yourselves, brethren, that ye be not judged of the Lord. Judge whether there
be not some price for which ye have already sold your Saviour, and for which
ye are betraying him to an ungodly world. I must tell you, that if there be any
thing, even life itself, which ye are not ready to part with for his sake, that is
the price for which ye have sold him; and that, though ye may continue to
deceive both yourselves and others, the hour is coming when your true
characterwill be declared, and your proper doom awardedto you [Note:
Matthew 10:39.]. May God, in his infinite mercy, impress this awful subject

on all your minds, and lead every one of you to look for this unhappy
character, (supposing there to be one amongstyou,) not to your neighbour,
but to yourselves;and to inquire, every one for himself, “Lord, is it I? Lord, is
it I?” that so at last the number of this unhappy people may be diminished;
and if it were possible, that not one of you should remain, who shall not at last
have an approving testimony from the heart-searching God! Amen, and
Amen.]
Copyright Statement
Bibliography
Simeon, Charles. "Commentary on John 6:70". Charles Simeon's Horae
Homileticae. https:https://www.studylight.org/commentaries/shh/john-6.html.
1832.
Johann Albrecht Bengel's Gnomonof the New Testament
John 6:70. τοὺς δώδεκα)The article has greatforce.— ἐξελεξάμην, I have
chosen)There is therefore a kind of election, from which one canfall away.—
ἐξ ὑμῶν, of you) from among so few.— εἷς, one) This indefinite disclosure
excited all the others, and proved the truth of their confession, as made by
Peter, but excluded Judas, although not contradicting that confession. Here
was the point where Judas ought to have repented. [The wretchedman had
been offended, John 6:61, (Jesus had said to the murmuring disciples) “Doth

this offend you?” Wherefore that exclamationof Peter, “To whom shall we
go?” did not after this square with his views. He did no doubt go, but it was to
the chief priests.—V. g.]— διάβολος, the devil) not merely evil to himself, but
even dangerous to others.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on John 6:70". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/john-6.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Chosen, not to eternal life, but to the greatoffice of an apostle. I chose but
twelve amongst you, Matthew 10:1-4, and of those twelve one is diabolov, an
accuser, orinformer; a name by which the devil (who is the grand accuserof
the brethren) is ordinarily expressedin holy writ.
Copyright Statement

Bibliography
Poole, Matthew, "Commentaryon John 6:70". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/john-6.html. 1685.
Justin Edwards' Family Bible New Testament
A devil; under the control of Satan, and like him in character.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on John 6:70". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/john-6.html.
American Tract Society. 1851.
Cambridge Greek Testamentfor Schools andColleges
70. αὐτοῖς. He replies to all, not to their spokesmanonly.
οὐκ ἐγὼ ὑμᾶς τ. δ. ἐξ. Note the order throughout. Did not I choose (John
13:18, John 15:16)you the Twelve? Here probably the question ends: and of
you one is a devil is best punctuated without an interrogation; it is a single

statementin tragic contrast to the preceding question (comp. John 7:19). It
would be closerto the Greek to omit the article before ‘devil’ and make it a
kind of adjective; and of you one is devil, i.e. devilish in nature: but this is
hardly English. The words contain a half-rebuke to S. Peterfor his impetuous
avowalof loyalty in the name of them all. The passagestands alone in the N.T.
(comp. Matthew 16:23), but its very singularity is evidence of its truth. S. John
is not likely to have forgotten what was said, or in translating to have made
any serious change.
Copyright Statement
Bibliography
"Commentary on John 6:70". "Cambridge Greek Testamentfor Schools and
Colleges".https:https://www.studylight.org/commentaries/cgt/john-6.html.
1896.
Whedon's Commentary on the Bible
70. Chosen—OurLord’s reply sifts them down to a visible remainder of
elevenwho are pronounced not reprobate;chosenand true elect.
A devil— Whether this word here is to signify adversary, accuser, prosecutor,
calumniator, or devil, commentators differ largely. But thus much is plain;
the speakercouldnot but know that the lastand worstof these meanings was
the most obvious, being the then most common. It could not have been,
therefore, an unmeant meaning. He is calleda devil, perhaps, as now having

in his will a readiness for a devilish act. Or, it may be, from his relation to
Christ as a dark opposing figure in the sacredcircle, a miniature antichrist.
Or, devil, because a fallen angel—anapostate apostle.
[image]
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on John 6:70". "Whedon's Commentary on
the Bible". https:https://www.studylight.org/commentaries/whe/john-6.html.
1874-1909.
Expository Notes ofDr. Thomas Constable
It might appearthat the Twelve had chosenJesus as their rabbi, but really the
choice had been His ( Mark 3:13-19;Luke 6:12-16). He had chosenthem and
they had then believed on Him even as the Fatherchose the electwho then
believed on Jesus. Reflecting His knowledge ofthose who believed in Him and
those who did not ( John 6:64), Jesus revealedthat even among the Twelve
there was one unbeliever. Jesus had chosenhim to be one of the Twelve, but
God had not chosenHim for salvation.
The Greek wordtranslated "devil" (Gr. diabolos) does not have an article
with it in many reliable ancient Greek manuscripts. This usually indicates an

emphasis on the quality of the noun. Here it probably means that one of the
Twelve was devil-like (cf. Mark 8:33). The Greek wordis the equivalent of the
Hebrew satan, meaning adversary or accuser. Itmeans slandereror false
accuser, but when it occurs as a substantive it means Satan(e.g, John 8:44;
John 13:2; cf. John 13:27). Jesus probably meant that one of the Twelve was
going to behave as Satan because Satanwould direct him.
Copyright Statement
Bibliography
Constable, Thomas. DD. "Commentaryon John 6:70". "ExpositoryNotes of
Dr. Thomas Constable".
https:https://www.studylight.org/commentaries/dcc/john-6.html. 2012.
Schaff's Popular Commentary on the New Testament
John 6:70. Jesus answeredthem, Did not I choose you the twelve? and one of
you is a devil. Alas! even in this small circle there is an element that the light
attracts not but repels. In good faith Peterhad spokenofall his brethren,
when he said, ‘we have believed.’ He knew not, and probably Judas himself
knew not, to whom Jesus referred. The germ of the future crime and that
alone as yet existed. But from the beginning Jesus knew all. Amongst the
disciples He knew who would desert Him: in this inner circle He knew who
would show himself a traitor—‘a devil.’ Many weakerinterpretations, but all
baseless, have been given of this word. The traitor will do his work at the
instigation of the Evil One, and animated by his spirit: his work will be the

work of the devil: he himself in doing it will be the associateofSatan: nay, as
we shall see, he will be more.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on John 6:70". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/john-6.html. 1879-90.
The Expositor's Greek Testament
John 6:70. ἀπεκρίθη … ἐστιν; this reply of Jesus to Peter’s warmhearted
confessionatfirst sight seems chilling. Peterhad claimedfor himself and the
rest a perfectloyalty; but this confidence of Peter’s carriedin it a danger, and
must be abated. Also it was wellthat the conscience ofJudas should be
pricked. Therefore Jesus says:Even in this carefully selectedcircle ofmen,
individually chosenby myself from the mass, there is not the perfectloyalty
you boast.— ἐξ ὑμῶν εἷς διάβολός ἐστιν. Even of you one is a devil. Lücke,
referring to Esther 7:4; Esther8:1, where Haman is calledὁ διάβολος, as
being “the slanderer,” or “the enemy,” suggests thata similar meaning may
be appropriate here. But Jesus calls Peter“Satan”and may much more call
Judas “a devil”. Besides in the present connection“traitor” is quite as
startling a word as “devil”.
Copyright Statement

Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on John 6:70". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/john-6.html. 1897-1910.
E.W. Bullinger's Companion Bible Notes
Have I not chosen= Did I not choose. Compare 13. 14, 15, 16, 19. Luke 6:13.
twelve = the twelve. See App-141.
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on John 6:70". "E.W. Bullinger's
Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/john-6.html. 1909-1922.

Commentary Critical and Explanatory on the Whole Bible - Unabridged
Jesus answeredthem, Have not I chosen, [ exelexameen(G1586), 'DidI not
choose']you twelve, and one of you is a devil? 'Well said, Simon Barjonas, but
that "we" embraces notso wide a circle as in the simplicity of thine heart thou
thinkest; for though I have chosenonly twelve of you, one of you twelve is a
"devil." Remarkable expression, ata period comparatively so early, before
yet, probably, the slightestevidence of it had come out to any but His eyes that
spake it. It is not "hast," but "is" a devil; not only the tool, but the temple of
Satan[not daimoon (Greek #1142), but diabolos (Greek #1228)].
Copyright Statement
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on John
6:70". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/john-
6.html. 1871-8.
Ellicott's Commentary for English Readers
(70) One of you is a devil.—But even the brightness of His hope in them is not
uncrossedby a shadow;and this shadow is seenin its fearful darkness by the
light of the truth, which, like a flash of inspiration, has come to Peter’s heart,

and has been spokenin the names of all. No human joy is for the Man of
Sorrows unmarred. The very height to which these eleven have risen, through
doubt and difficulty, in honest hearts and earnestlives, shows the depth to
which one, with like power and capacity, like call and opportunity, had fallen.
The order of the words is emphatic in the sadness whichasks the question,
Did I not choose you twelve, and of you one is devil? There was the same
choice for all, and the choice made, as it is always made, from their fitness and
promise for the work for which all were chosen. And of even twelve, one who
was subjectfor hope then is beyond hope now. There may be mystery
connectedwith this life of Judas which none of us can understand; there are
certainly warnings connectedwith it which none of us can refuse to heed.
A devil.—The meaning would be more exactlygiven, perhaps, if the word
were simply rendered devil, but this can hardly be expressedin English. See
Note on Matthew 16:23, and, further on Judas, see Notes onActs 1:16-25.
Copyright Statement
Bibliography
Ellicott, Charles John. "Commentary on John 6:70". "Ellicott's Commentary
for EnglishReaders".
https:https://www.studylight.org/commentaries/ebc/john-6.html. 1905.
Treasuryof Scripture Knowledge

71 He spake ofJudas Iscariotthe son of Simon: for he it was that should
betray him, being one of the twelve.
Have
64; 13:18;17:12;Matthew 10:1-4;Luke 6:13-16;Acts 1:17
and one
8:44; 13:2,21,27;Acts 13:10;1 John 3:8; Revelation 3:9,10
a devil
1 Timothy 3:11; Titus 2:3; *Gr:
Copyright Statement
Bibliography
Torrey, R. A. "Commentary on John 6:70". "The Treasury of Scripture
Knowledge". https:https://www.studylight.org/commentaries/tsk/john-6.html.
Ver. 70. "Jesus answeredthem. Have I not chosenyou twelve, and one of you
is a devil?"
Peterhad spokenfor the twelve, and the answeris directed to the disciples
generally, but primarily to Peter. It is in him that our Lord elsewhere also
opposes the confidence which borders on undue self-exaltation:cf. John
13:37-38;Luke 22:33-34;Matthew 14:28-33.

Why does Jesus speak here of the betrayal of Judas? He wishes to put to
shame the confidence of Peter, who had, as it were, givensecurity for all, and
to admonish all to watchfulness and prayer. Our Lord pursues a similar
course at the last Supper: ἀμὴν
He there says, Matthew 26:21— λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με. The
feeling which prompts eachof the disciples to say, μήτι ἐγώ εἰμι, κύριε, is that
which He wishes to quicken in them. Quesnel:"Wondrous procedure of Jesus
Christ, to leave the Apostles so long in such terrible uncertainty, while each
had reasonto distrust himself, and all were under obligationto judge no one,
and not to suspecttheir neighbour of such a crime. Fearand distrust with
respectto our weakness, the duty of watching our hearts and of observing
ourselves, aversionto sin, and Christian humility, are the fruits of this
disquietude, which God brings out of it by His grace."Jesuscalls His betrayer
a devil, i.e., a man of absolutely devilish disposition. διάβολός occurs in the
Gospels, especiallyin that of John, and likewise in the Epistles of John and the
Apocalypse, always only of the devil. As an appellative, it is found altogether
only a few times in Paul: 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3; and there
it has always the meaning of calumniator, which is not suitable here. Of Satan
is, according to 1 John 3:8, every one that committeth sin. The wickedare
representedas the children of Satan in John 8:44; cf. Acts 13:10, where Paul
addresses Elymas the Magianas Son of Satan. Judas the betrayer is brought
into specialrelationto Satanin John 13:2, according to which the devil put it
into his heart to betray Christ. Our text accords still more closelywith John
13:27 (cf. Luke 22:3), καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνονὁ σατανᾶς.
After he had put it into the heart of Judas, he himself entered in; and he, into
whom Satan has entered, is himself an incarnate Satan. Perfectlyanalogous,
however, is Matthew 16:23 (Mark 8:33), where Jesus says to Peter: ὓπαγε
ὀπίσω μου, σατανᾶ. There also Satanis a satanic man, an incarnate Satan.
That Jesus does not address Satanhimself, but Peter, who had for the moment
resignedhimself to him, is shownby the words, ὅτι οὐ φρονεῖς τὰ τοῦ θεοῦ
ἀλλὰ τὰ τῶν ἀνθρώπων, which does not suit Satan, but only Peter. The

parallel is here to be drawn the rather, since it is not John, but Christ, who
speaks. In the preceding discourse, Christhad representedHimself as the life
of believers, and had desiredthat they should eatHis flesh and blood, and
become partakers of His nature; and with this it corresponds, thatHe here
ascribes the unbelievers and wickedto Satan. Christ and Satanare the two
ruling powers. He in whom Christ is not formed, must finally assume the form
in which Satanappears. Judas, in this respect, bears a typical character, being
the first who matured into a devil.
PRECEPTAUSTIN RESOURCES
WILLIAM BARCLAY
(i) There was defection. Some turned back and walkedwith him no more.
They drifted awayfor various reasons.
Some saw quite clearly where Jesus was heading. It was not possible to
challenge the authorities as he was doing and get awaywith it. He was heading
for disasterand they were getting out in time. They were fair-weather
followers. It has been said that the test of an army is how it fights when it is
tired. Those who drifted awaywould have stuck by Jesus so long as his career
was on the upward way, but at the first shadow of the Cross they left him.
Some shirked the challenge ofJesus. Fundamentally their point of view was
that they had come to Jesus to get something from him; when it came to
suffering for him and giving to him they quit. No one can give so much as

Jesus, but if we come to him solely to getand never to give we will certainly
turn back. The man who would follow Jesus must remember that in following
him there is always a Cross.
(ii) There was deterioration. It is in Judas above all that we see this. Jesus
must have seenin him a man whom he could use for his purposes. But Judas,
who might have become the hero, became the villain; he who might have
become a saint became a name of shame.
There is a terrible story about an artist who was painting the Last Supper. It
was a greatpicture and it took him many years. As model for the face of
Christ he used a young man with a face of transcendent loveliness and purity.
Bit by bit the picture was filled in and one after another the disciples were
painted. The day came when he neededa model for Judas whose face he had
left to the last. He went out and searchedin the lowesthaunts of the city and
in the dens of vice. At last he found a man with a face so depraved and vicious
as matched his requirement. When the sittings were at an end the man said to
the artist: "You painted me before." "Surelynot," said the artist. "O yes,"
said the man, "I sat for your Christ." The years had brought terrible
deterioration.
The years can be cruel. They can take awayour ideals and our enthusiasms
and our dreams and our loyalties. They canleave us with a life that has grown
smaller and not bigger. They can leave us with a heart that is shrivelled
instead of one expanded in the love of Christ. There canbe a lostloveliness in
life--God saves us from that!
(iii) There was determination. This is John's version of Peter's great
confessionatCaesarea Philippi (Mark 8:27; Matthew 16:13; Luke 9:18). It
was just such a situation as this that calledout the loyalty of Peter's heart. To

him the simple fact was that there was just no one else to go to. Jesus alone
had the words of life.
Peter's loyalty was basedon a personalrelationship to Jesus Christ. There
were many things he did not understand; he was just as bewildered and
puzzled as anyone else. But there was something about Jesus for which he
would willingly die. In the lastanalysis Christianity is not a philosophy which
we accept, nor a theory to which we give allegiance.It is a personalresponse
to Jesus Christ. It is the allegiance and the love which a man gives because his
heart will not allow him to do anything else.
-Barclay's Daily Study Bible (NT)
CALVIN
Verse 70
70.Jesus answeredthem. Since Christ replies to all, we infer from it that all
spake by the mouth of Peter. Besides, Christnow prepares and fortifies the
elevenapostles againsta new offense which was already at hand. It was a
powerful instrument of Satan for shaking their faith, when they were reduced
to so small a number, but the fall of Judas might take awayall their courage;
for since Christ had chosenthat sacrednumber, who would ever have thought
that any portion of the whole number could be torn away? That admonition of
Christ may be interpreted thus: “You twelve alone remain out of a large
company. If your faith has not been shakenby the unbelief of many, prepare
for a new contest;for this company, though small, will be still diminished by
one man.”

Have not I chosenyou twelve? When Christ says that he has chosenorelected
twelve, he does not refer to the eternal purpose of God; for it is impossible
that any one of those who have been predestinatedto life shall fall away;but,
having been chosento the apostolic office, they ought to have surpassedothers
in piety and holiness. He used the word chosen, therefore, to denote those who
were eminent and distinguished from the ordinary rank.
And one of you is a devil. He unquestionably intended, by this name, to hold
up Judas to the utmost detestation;for they are mistaken who extenuate the
atrocity implied in the name and indeed we cannotsufficiently execrate those
who dishonor so sacredan office. Teachers who faithfully discharge their
office are calledangels
They should seek the law at his mouth, for he is the angel of the Lord of Hosts,
(Malachi2:7.)
Justly, therefore, is he accounteda devil, who, after having been admitted to
so honorable a rank, is corrupted through his treacheryand wickedness.
Another reasonis, that God allows more powerand liberty to Satanover
wickedand ungodly ministers, than over other ordinary men; and therefore,
if they who were chosento be pastors are driven by diabolical rage, so as to
resemble wild and monstrous beasts, so far are we from being entitled, on that
account, to despise the honorable rank to which they belong, that we ought
rather to honor it the more, when the profanation of it is followedby so
fearful a punishment.
Verse 71
71.He spoke ofJudas Although Judas had a bad conscience, stillwe do not
read that he was at all moved. Hypocrites are so stupid that they do not feel

their sores, and in the presence of men they have such hardened effrontery,
that they do not scruple to prefer themselves to the very bestof men.
ALAN CARR
. V. 64, 70 EVERYONE LIVES IN A GLASS HOUSE
(Ill. Another insight in this passagethat needs to be addressedis this:
Everyone Lives In A Glass House. Simply stated, regardless ofwhat we may
think, we are hiding nothing from the gaze of the Lord, Heb. 4:13.)
A. In this passage, we see the truth that Jesus why the multitudes were
following Him, v. 26-27, 64. He also knew the deepestsecretsofthe hearts of
those who appearedto be the most committed to Him, v. 64, 70-71.
B. When the Lord looks atyour life, what does He see? DoesHe see absolute
commitment and faith? Or, does He see a life that wants the experiences but
lacks the commitment? The harsh truth is that He sees you and me just like
we are! He sees us in ways that we cannot even see ourselves!Nothing and no
one is hidden from His all seeing gaze today!Not Zaccheaus in that tree, not
Peterby that Roman fire; not even the hearts of the hypocritical Pharisees,
not even Judas Iscariot, who was numbered with the 12. (Ill. Even Judas had
deceivedthe 11 other disciples! They did not know that he was a fake!)
C. My friends, you and I live in glass houses this morning! I cannot see into
your heart and you cannotsee into mine, but God sees us just as we are. What
does He see when He looks atyou? Friends, we may deceive eachother, but

we will never deceive God! He knows where you stand spiritually this
morning. There has never been a better incentive for us to look carefully at
our hearts
D. I recently had a conversationwith a man who was attempting to hide his
lack of commitment behind a smokescreenof excuses.The bottom line is this:
say what you will, but there are some people who do not want to serve the
Lord. They do not want to be committed to His will or His work, but at the
same time, they want the benefits they can derive from being in the church
and being around God's people. These people may deceive us, but they will
never deceive the Lord! He sees through their excuses and the smokescreenof
lies they attempt to hide behind. He knows what lies within their hearts and
will hold them accountable forthat!
DR. THOMAS CONSTABLE
Verse 70
It might appearthat the Twelve had chosenJesus as their rabbi, but really the
choice had been His ( Mark 3:13-19;Luke 6:12-16). He had chosenthem and
they had then believed on Him even as the Fatherchose the electwho then
believed on Jesus. Reflecting His knowledge ofthose who believed in Him and
those who did not ( John 6:64), Jesus revealedthat even among the Twelve
there was one unbeliever. Jesus had chosenhim to be one of the Twelve, but
God had not chosenHim for salvation.
The Greek wordtranslated "devil" (Gr. diabolos) does not have an article
with it in many reliable ancient Greek manuscripts. This usually indicates an
emphasis on the quality of the noun. Here it probably means that one of the

Twelve was devil-like (cf. Mark 8:33). The Greek wordis the equivalent of the
Hebrew satan, meaning adversary or accuser. Itmeans slandereror false
accuser, but when it occurs as a substantive it means Satan(e.g, John 8:44;
John 13:2; cf. John 13:27). Jesus probably meant that one of the Twelve was
going to behave as Satan because Satanwould direct him.
Verse 71
John , not Jesus, identified the devil among the Twelve as Judas. His devilish
act was to be the betrayal of Jesus into His enemies" hands. "Iscariot" is
probably a transliteration of the Hebrew is qeriyot, meaning "man of
Kerioth," a village in southern Judah ( Joshua 15:25).
ADAM CLARKE
Verse 70
Have not I chosenyou twelve - Have I not, in an especialmanner, calledyou
to believe in my name, and chosenyou to be my disciples and the propagators
of my doctrine! Nevertheless,one of you is a devil, or accuser, enlistedon the
side of Satan, who was a murderer from the beginning.
Verse 71
He spake of Judas - for he it was that should betray him - Οὑτος γαρημελλεν
αυτονπαραδιδοναι, He who was about to deliver him up. By referring to this
matter so often, did not our blessedLord intend to warn Judas? Was not the
evil fully exposedto his view? And who dare say that it was impossible for him
to avoid what he had so often been warned against? Whenthe temptation did
take place, and his heart, in purpose, had brought forth the sin, might he not

have relented, fallen at his injured master's feet, acknowledge his black
offense, and implored forgiveness? And surely his most merciful Lord would
have freely pardoned him.
On the subject of the disciples sailing off without Christ, and the storm that
overtook them, it may be necessaryto make a few observations, chieflyfor the
encouragementofthe laborers in God's vineyard. It was the duty of the
disciples to depart at the commandment of the Lord, though the storm was
great, and the wind contrary. It was their duty to tug at the oar, expecting the
appearing of their Lord and master. So it is the duty of the ministers of Christ
to embark, and saileven into the sea ofpersecutionand dangerous trial, in
order to save souls. There may be darkness for a time - they must row. The
waves may rise high - they must row on. The wind may be contrary - still they
must tug at the oar. Jesus will appear, lay the storm, and calm the sea, and
they shall have souls for their hire. The vesselwill getto land, and speedily
too. There are particular times in which the Lord pours out his Spirit, and
multitudes are quickly convinced and converted. "Alas!" says one, "I see no
fruit of my labor; no return of my prayers and tears." Takecourage, man;
tug on; thou shalt not labor in vain, nor spend thy strength for nought. What
he does thou knowestnot now, but thou shalt know hereafter. Great grace,
and greatpeace awaitthee;take courage, and tug on!
When a man forsakes the living God, and gives way to avarice, which appears
to have been the case with Judas, he is fit for any thing in which Satanmay
choose to employ him. Beware ofthe love of money! The cursed lust of gold
induced a disciple of Christ to betray his God: and has it not been the ruin of
millions since? Few people love money merely for its own sake:they love it
because it can provide them with the necessaries, conveniences, and comforts
of life; those who have not God for their portion incessantlylong after these
things, and therefore are covetous. While a man watches unto prayer, and
abides in the love of Christ Jesus the Lord, so long he is safe, for he is
contentedwith the lot which God has given him in life. Reader, art thou like
Judas (in his best state)put in trust for the poor, or for the Church of Christ.
Do not covet;and take heed that thou grudge not; nor permit thy heart to be

hardened by repeatedsights and tales of wo. Thou art but a steward;act
faithfully, and actaffectionately. Becausethe ointment that prefigured the
death of our Lord was not applied just as Judas would have it, he took
offense;betrayed and sold his master; saw and wishedto remedy his
transgression;despairedand hanged himself. Behold the fruit of
covetousness!To what excessesand miseries the love of money may lead, God
alone can comprehend. If any man love the world, the love of the Father is not
in him.
JOHN GILL
Verse 70

Verse 71
He spake of Judas Iscariot, the sonof Simon,.... These are the words of the
evangelist, pointing out the person Christ intended, lest any other should be
suspected:
for he it was that should betray him: as it was determined and foretold, and
which Christ knew full well, and therefore said the above words:
being one of the twelve;apostles, whom Christ had chosen, and which was an
aggravationofhis crime.
MATTHEW HENRY
The melancholy remark which our Lord Jesus made upon this reply of
Peter's (John 6:70,71):Have not I chosenyou twelve, and one of you is a
devil? And the evangelisttells us whom he meant: he spoke of Judas Iscariot.
Peterhad undertaken for them all that they would be faithful to their Master.
Now Christ does not condemn his charity (it is always goodto hope the best),
but he tacitly corrects his confidence. We must not be too sure concerning
any. God knows those that are his we do not. Observe here, (1.) Hypocrites
and betrayers of Christ are no better than devils. Judas not only had a devil,
but he was a devil. One of you is a false accuserso diabolos sometimes
signifies (2 Timothy 3:3) and it is probable that Judas, when he sold his
Masterto the chief priests, representedhim to them as a bad man, to justify
himself in what he did. But I rather take it as we read it: He is a devil, a devil
incarnate, a fallen apostle, as the devil a fallen angel. He is Satan, an
adversary, an enemy to Christ. He is Abaddon, and Apollyon, a son of

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