Jesus Inflicts His Betrayal in Love
John 13:18-31 | October 7, 2019
Good morning! I invite you to turn with me in your Bibles to John 13. We have been moving ever so gradually through this chapter. And you know that it’s out custom to go line by line and verse by verse in our studies. That means we end up tackling a lot of different topics, and we also end up tackling a lot of hard topics; topics you wouldn’t probably otherwise hit. This morning we’ll be dealing a little with a hard topic. We’ll be touching on the doctrine of Reprobation.
It’s not my intent to devote the whole message to the topic. And there is a danger in that; we won’t spend a lot of time talking about it. So that may make things worse! But we are dealing with Judas this morning and the role he has in God’s plan. And while I wouldn’t normally just get up here and talk about the subject, we do have to talk about it. Our methodology forces us to.
I say this just as a heads up; I thought I’d just let you know it’s coming so you can be prepared. But I want to take the opportunity to merely encourage you in your own study of Scripture to delve deeply into the text and really wrestle with the things God lays out in it.
But more than that: I simply want you to appreciate what we do week to week. Even if you don’t care for what I have to say, I’d like you to appreciate the expository method. Our goal is to suck the marrow out of the Scriptures and draw as much from it as possible. And we glory in the fact that God gives us each line and a diet that is vast and varied.
A few weeks ago I mentioned the fact that this chapter is an interesting one because it devotes so much space to Judas. I said at that time, you kind of wonder if it is about Jesus or if it is about Judas.
You certainly have a wild contrast set up. You have the love of Jesus displayed in the foot washing. He’s the epitome of selflessness. Then you have this passage; with its focus on Judas’ betrayal and Satan entering him, it is the dark contrast of pure evil.
But despite being in the lime light for a few minutes, you can’t help but ask: Is this really about Judas? Sure, he may be pulled to the center stage and put under the spotlight, but is he really the main character? You kind of wonder because Jesus seems so in control.
Just looking at the first few verses we read we see that Jesus—before it happens, announces his betrayer’s intents.
I. By announcing the plan to be betrayed [18-20]
In this section it becomes quite evident that Jesus has intimate knowledge that his betrayal is imminent. We’ve been assuming it thus far in our study. There have been hints in the narrative, for sure. But now it becomes explicit. Jesus here recognizes it as being part of the divine plan from the beginning of time.
Notice that there are several different nuances. We gather that it was predestined, predicted, presented, and preferred.
Verse 18 tells us that the betrayal was ordained of God from the very beginning of time. Jesus says, “I am not speaking of all of you; I know whom I have chosen.” This is a clear signal of the doctrine of election; the belief that God, before the foundation of the world, had determined who exactly would be saved. Jesus says he knows who he had chosen indicating that he, as the Son of God, had direct involvement in that decision. He knows those who would be saved because he chose them himself.
But do not miss the fact that what Jesus says here very much notes not just the doctrine of election (i.e. who would be saved), but also the doctrine of reprobation (that is, who would be damned).
When Jesus says, “I know whom I have chosen,” he means that there is someone who is present who I have not chosen to be a recipient of my grace and salvation. In sum, I chose not to choose to elect someone. And in so doing I chose to leave them in a state of sin and damnation. And that is the doctrine of reprobation.
Now I recognize that the doctrine of election is not one that is agreed upon by everyone. I know that the doctrine of reprobation is one that is even less so. For instance, traditionally the Lutherans have believed in predestination, but they believe in a certain kind of predestination. One that is called, “Single predestination.” They believe that there is only one aspect of predestination: that being election. They would say that God elects who would be saved and the rest are merely passed over. God does not expressly foreordain who would be judged.
There have been some in the Reformed camp who would also believe that. However, a good deal of the Reformed have typically believed in double predestination. And that is the belief that God both chooses who would be saved and determines who would not be saved.
I believe that you could argue this position merely on a philosophical level. If you choose some, you choose not to choose others. If a coach chooses who will play varsity, he implicitly chooses who will not play in the game on Friday night.
Nevertheless, we are not left to mere philosophical speculation. Scripture may not deal with the doctrine of reprobation excessively, but it does portray it clearly. For instance, in the book of Jude we read
Jude 1:4 - For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.
In Romans 9 we read about Pharaoh and it says – “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." What happened to Pharaoh? Well, he was destroyed.
Jesus in another place would say, “I thank you father that you have hidden these things from the wise and revealed them to babes.” (Matt. 11:25-26)
Now there are other verses that speak to this. I do not here intend to bring a whole dissertation on the doctrine. I merely want to point out that the doctrine is Scriptural, and it is put forth here as an indicator that this event did not come upon Jesus as a surprise. Judas was part of God’s plan from the very beginning.
And you see it worked out in the rest of the passage. The first part of verse 18 says that Judas’ betrayal was predestined, but the second part of the verse says that it was predicted. Jesus quotes from the Psalter. Psalm 41 which David talks about how David was betrayed by a close friend. Those words of David were prophetic and indicated the kind of misery that David’s son would be subjected to.
Then in verse 19 we see how the betrayal was presented: Jesus says, “I’m telling you this now.” I’m telling you this now (I’m presenting this to you) so that when it takes place you may believe that I am.” I don’t want you to think in any way that I didn’t know this was coming. I want you to realize that I’m fully aware; I’m letting you know so that you may believe that I am the Lord.
Lastly, verse 20. This verse tells us that this betrayal is not just predestined, predicted, and presented. It is also preferred. Jesus says, “Truly, truly I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”
Basically he’s saying that despite my death, the mission is going forward. The gospel is going to be declared throughout the world. I will be betrayed, but the victory will be mine! It’s going to work out for the purpose for which I have designed it.
I’m in charge. This is my time. This is where things are headed. This betrayal, you understand, it’s not so much a deception of Christ as it is driven by Christ.
II. Exposing the betrayer’s identity [21-27a]
That’s what we find in the next section, which starts in verse 21.
We probably should not skip over the fact that it starts out by saying that Jesus was troubled in his spirit. We shouldn’t slide over the fact that Jesus is terribly disturbed and is already starting to feel the distress of the whole ordeal. We just looked at things from an eternal perspective and we see that Jesus had planned all of this. But we shouldn’t deduce from this that he’s completely unmoved by it all. Not at all. He’s not just fully God, he’s fully man. And in that sense he feels. He emotes. He has the radical sensations of distress that any one of us would have in his shoes.
And let’s not think that his being betrayed by a dear friend and close companion is lost. Jesus knows what it feels like to have a close chum cheat you. He was like unto us in every way, except for the fact of sin. He is a high priest who is able to sympathize with anyone who has lost a friend or been betrayed by a spouse who has been involved in infidelity. He senses that pain; he knows the trouble; he feels that wound.
And in that pain he says, “Truly, truly, one of you will betray me.” This, of course, causes a little stir in the group. And they start looking around trying to figure out who it is. Peter’s curiosity can’t be contained. He’s gotta know. So he motions to John, who would have been sitting right across the table from him. John sitting next to Jesus then asks the burning question: Well, who is it?
Now this is where things get pretty interesting. It is noteworthy that Jesus doesn’t just point at Judas and say, “It’s him.” That would have been an easy thing to do. That probably would have been what I did. I would have angrily and unaffectionately given a head nod in his direction or merely a quick point without looking at him.
But that’s not what Jesus does. He took time to take a piece of bread, dip it in the oils and herbs—which would have added flavor and pleasure to the eating of it. It’s not altogether clear here how he gave it to him. It was common in the ancient world to feed one another; to actually put the morsel in the mouth of the person. We don’t know if he did that or just handed it to him. Either way, you have to understand that this was an affectionate sign.
To break bread with people was a sign of friendship. To share your food with someone was a demonstration of kindness and an expression of intimacy. You didn’t just give food to your enemy or seek to come into such close contact with someone who was not a friend.
So understand Jesus is in pain. He’s troubled in spirit. But he carries himself so well. He extends kindness and generosity to the vile fellow next to him. Jesus treats him with the utmost affection.
I wonder if Jesus completes the hardening of Judas’ heart. For in verse 27 it says that when he had taken the sop, Satan entered into him. I wonder if Jesus’ kindness had that effect of pushing this moment.
I wonder if it has a parallel to Pharaoh’s hardening of his heart. Moses brings the plagues, but each time he graciously alleviates the plague. And after each display of kindness, Pharaoh’s heart becomes more calloused. I wonder if Jesus is drawing Judas to this point where he freely and willingly shuts himself off from Christ and (in his rebellion) opens himself up to Satan.
I don’t know if I can prove that from the text. It’s a hunch I have, but I don’t know if it is verifiable. But what I do know is this: this is the clearest display that Jesus knew. Jesus knew who the betrayer was. He gives this morsel over to Judas so that there’s no missing it. It becomes evident in this act that he’s known the whole time.
You know, it’s funny because Jesus chose these men. And it becomes evident here that he chose as one of his disciples (as one of his apostles and close associates) the very one who would be responsible for his death.
It’s a lot like what one would do in the temple. You bring the animal up to the priest for the sacrifice. And the priest has to go over to the table where the knives where laid out and he’d have to choose the one he’d use. He’d pick it up and come and cut the throat of the beast and let the blood drain out.
That’s essentially we come to understand with Judas. Jesus is that priest; but he is also the sacrifice. So Jesus, in choosing Judas, essentially chooses the tool of his own demise.
But then you see something even more startling in the latter half of verse 27. Jesus not only announces his betrayer’s intent and exposes his betrayer’s identity, he essentially commissions his betrayer’s industry too.
III. Commissioning the betrayal
Judas obviously knows the gig is up. But look at what Jesus says to him. He says, “What you are going to do, do quickly.” Do you understand what Jesus is doing here? He’s basically pushing Judas out the door. He’s hurrying Judas on his way.
There’s a sense in which Judas truly becomes an apostle at this point. The word Apostle simply means “sent one.” And Judas is sent. He is sent out and essentially commissioned to fulfill the order of execution.
We talk about the Great Commission and we think of that passage at the end of Matthew where Jesus says to his disciples, “Go into all the world and make disciples, baptizing them in the name of the Father, Son, and Holy Spirit.” That is a Great Commission. But what you have here is something even greater. It is all that much more profound. Jesus says, “Judas, go do what you’re planning to do. Bring your diabolical deed to its fruition. I charge you to fulfill the job that you were appointed to do.”
Sometimes we read this and I’m not sure the full weight of the words is understood. I’m not sure we understand the depth of what Christ is doing. Jesus is just as much in control now as he was before time began when he chose whom he would save and not save.
Judas is Jesus’ servant. Jesus does not go to the cross by whim or by the will of anyone other than himself.
Keep in mind that this is all in the context of John 13:1 – Having loved his own, he loved them to the end.
You can ask the question, “Does Jesus love me?” I want you to think about that in light of what we’ve discussed here today. Does Jesus love you?
If you ask that question, you have to think about this: None of this happened by chance. It was all completely orchestrated down to the very last detail. This is how he shows his love, that he dies for you. That he becomes the sacrifice for sin. That he freely and willingly offers himself on your behalf. He’s not just a victim who goes along with it as it unfolds. He is making it happen.
Do you love me, Lord? YES, he loves you! He loved you before the world began. He chose you and he chose who not to choose because he loved you. He ordained the Great Reprobate, Judas. And he did that so that he may become Reprobate in your place. Jesus is essentially taking your reprobation that you deserve upon himself!
He loves you this much: that he brings himself under God’s wrath and curse. He doesn’t just happen to be there when the wrath of God is poured out. He puts himself there. He is the priest that slays as well as the lamb which is slain.
And every movement and every action of his is intentionally leaded to that alter on Calvary. Yes, he loves you; he loved you to the very end. He loves you to the end of sin; and to the end of the curse of sin.
It’s not my intent to devote the whole message to the topic. And there is a danger in that; we won’t spend a lot of time talking about it. So that may make things worse! But we are dealing with Judas this morning and the role he has in God’s plan. And while I wouldn’t normally just get up here and talk about the subject, we do have to talk about it. Our methodology forces us to.
I say this just as a heads up; I thought I’d just let you know it’s coming so you can be prepared. But I want to take the opportunity to merely encourage you in your own study of Scripture to delve deeply into the text and really wrestle with the things God lays out in it.
But more than that: I simply want you to appreciate what we do week to week. Even if you don’t care for what I have to say, I’d like you to appreciate the expository method. Our goal is to suck the marrow out of the Scriptures and draw as much from it as possible. And we glory in the fact that God gives us each line and a diet that is vast and varied.
A few weeks ago I mentioned the fact that this chapter is an interesting one because it devotes so much space to Judas. I said at that time, you kind of wonder if it is about Jesus or if it is about Judas.
You certainly have a wild contrast set up. You have the love of Jesus displayed in the foot washing. He’s the epitome of selflessness. Then you have this passage; with its focus on Judas’ betrayal and Satan entering him, it is the dark contrast of pure evil.
But despite being in the lime light for a few minutes, you can’t help but ask: Is this really about Judas? Sure, he may be pulled to the center stage and put under the spotlight, but is he really the main character? You kind of wonder because Jesus seems so in control.
Just looking at the first few verses we read we see that Jesus—before it happens, announces his betrayer’s intents.
I. By announcing the plan to be betrayed [18-20]
In this section it becomes quite evident that Jesus has intimate knowledge that his betrayal is imminent. We’ve been assuming it thus far in our study. There have been hints in the narrative, for sure. But now it becomes explicit. Jesus here recognizes it as being part of the divine plan from the beginning of time.
Notice that there are several different nuances. We gather that it was predestined, predicted, presented, and preferred.
Verse 18 tells us that the betrayal was ordained of God from the very beginning of time. Jesus says, “I am not speaking of all of you; I know whom I have chosen.” This is a clear signal of the doctrine of election; the belief that God, before the foundation of the world, had determined who exactly would be saved. Jesus says he knows who he had chosen indicating that he, as the Son of God, had direct involvement in that decision. He knows those who would be saved because he chose them himself.
But do not miss the fact that what Jesus says here very much notes not just the doctrine of election (i.e. who would be saved), but also the doctrine of reprobation (that is, who would be damned).
When Jesus says, “I know whom I have chosen,” he means that there is someone who is present who I have not chosen to be a recipient of my grace and salvation. In sum, I chose not to choose to elect someone. And in so doing I chose to leave them in a state of sin and damnation. And that is the doctrine of reprobation.
Now I recognize that the doctrine of election is not one that is agreed upon by everyone. I know that the doctrine of reprobation is one that is even less so. For instance, traditionally the Lutherans have believed in predestination, but they believe in a certain kind of predestination. One that is called, “Single predestination.” They believe that there is only one aspect of predestination: that being election. They would say that God elects who would be saved and the rest are merely passed over. God does not expressly foreordain who would be judged.
There have been some in the Reformed camp who would also believe that. However, a good deal of the Reformed have typically believed in double predestination. And that is the belief that God both chooses who would be saved and determines who would not be saved.
I believe that you could argue this position merely on a philosophical level. If you choose some, you choose not to choose others. If a coach chooses who will play varsity, he implicitly chooses who will not play in the game on Friday night.
Nevertheless, we are not left to mere philosophical speculation. Scripture may not deal with the doctrine of reprobation excessively, but it does portray it clearly. For instance, in the book of Jude we read
Jude 1:4 - For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ.
In Romans 9 we read about Pharaoh and it says – “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." What happened to Pharaoh? Well, he was destroyed.
Jesus in another place would say, “I thank you father that you have hidden these things from the wise and revealed them to babes.” (Matt. 11:25-26)
Now there are other verses that speak to this. I do not here intend to bring a whole dissertation on the doctrine. I merely want to point out that the doctrine is Scriptural, and it is put forth here as an indicator that this event did not come upon Jesus as a surprise. Judas was part of God’s plan from the very beginning.
And you see it worked out in the rest of the passage. The first part of verse 18 says that Judas’ betrayal was predestined, but the second part of the verse says that it was predicted. Jesus quotes from the Psalter. Psalm 41 which David talks about how David was betrayed by a close friend. Those words of David were prophetic and indicated the kind of misery that David’s son would be subjected to.
Then in verse 19 we see how the betrayal was presented: Jesus says, “I’m telling you this now.” I’m telling you this now (I’m presenting this to you) so that when it takes place you may believe that I am.” I don’t want you to think in any way that I didn’t know this was coming. I want you to realize that I’m fully aware; I’m letting you know so that you may believe that I am the Lord.
Lastly, verse 20. This verse tells us that this betrayal is not just predestined, predicted, and presented. It is also preferred. Jesus says, “Truly, truly I say to you, whoever receives the one I send receives me, and whoever receives me receives the one who sent me.”
Basically he’s saying that despite my death, the mission is going forward. The gospel is going to be declared throughout the world. I will be betrayed, but the victory will be mine! It’s going to work out for the purpose for which I have designed it.
I’m in charge. This is my time. This is where things are headed. This betrayal, you understand, it’s not so much a deception of Christ as it is driven by Christ.
II. Exposing the betrayer’s identity [21-27a]
That’s what we find in the next section, which starts in verse 21.
We probably should not skip over the fact that it starts out by saying that Jesus was troubled in his spirit. We shouldn’t slide over the fact that Jesus is terribly disturbed and is already starting to feel the distress of the whole ordeal. We just looked at things from an eternal perspective and we see that Jesus had planned all of this. But we shouldn’t deduce from this that he’s completely unmoved by it all. Not at all. He’s not just fully God, he’s fully man. And in that sense he feels. He emotes. He has the radical sensations of distress that any one of us would have in his shoes.
And let’s not think that his being betrayed by a dear friend and close companion is lost. Jesus knows what it feels like to have a close chum cheat you. He was like unto us in every way, except for the fact of sin. He is a high priest who is able to sympathize with anyone who has lost a friend or been betrayed by a spouse who has been involved in infidelity. He senses that pain; he knows the trouble; he feels that wound.
And in that pain he says, “Truly, truly, one of you will betray me.” This, of course, causes a little stir in the group. And they start looking around trying to figure out who it is. Peter’s curiosity can’t be contained. He’s gotta know. So he motions to John, who would have been sitting right across the table from him. John sitting next to Jesus then asks the burning question: Well, who is it?
Now this is where things get pretty interesting. It is noteworthy that Jesus doesn’t just point at Judas and say, “It’s him.” That would have been an easy thing to do. That probably would have been what I did. I would have angrily and unaffectionately given a head nod in his direction or merely a quick point without looking at him.
But that’s not what Jesus does. He took time to take a piece of bread, dip it in the oils and herbs—which would have added flavor and pleasure to the eating of it. It’s not altogether clear here how he gave it to him. It was common in the ancient world to feed one another; to actually put the morsel in the mouth of the person. We don’t know if he did that or just handed it to him. Either way, you have to understand that this was an affectionate sign.
To break bread with people was a sign of friendship. To share your food with someone was a demonstration of kindness and an expression of intimacy. You didn’t just give food to your enemy or seek to come into such close contact with someone who was not a friend.
So understand Jesus is in pain. He’s troubled in spirit. But he carries himself so well. He extends kindness and generosity to the vile fellow next to him. Jesus treats him with the utmost affection.
I wonder if Jesus completes the hardening of Judas’ heart. For in verse 27 it says that when he had taken the sop, Satan entered into him. I wonder if Jesus’ kindness had that effect of pushing this moment.
I wonder if it has a parallel to Pharaoh’s hardening of his heart. Moses brings the plagues, but each time he graciously alleviates the plague. And after each display of kindness, Pharaoh’s heart becomes more calloused. I wonder if Jesus is drawing Judas to this point where he freely and willingly shuts himself off from Christ and (in his rebellion) opens himself up to Satan.
I don’t know if I can prove that from the text. It’s a hunch I have, but I don’t know if it is verifiable. But what I do know is this: this is the clearest display that Jesus knew. Jesus knew who the betrayer was. He gives this morsel over to Judas so that there’s no missing it. It becomes evident in this act that he’s known the whole time.
You know, it’s funny because Jesus chose these men. And it becomes evident here that he chose as one of his disciples (as one of his apostles and close associates) the very one who would be responsible for his death.
It’s a lot like what one would do in the temple. You bring the animal up to the priest for the sacrifice. And the priest has to go over to the table where the knives where laid out and he’d have to choose the one he’d use. He’d pick it up and come and cut the throat of the beast and let the blood drain out.
That’s essentially we come to understand with Judas. Jesus is that priest; but he is also the sacrifice. So Jesus, in choosing Judas, essentially chooses the tool of his own demise.
But then you see something even more startling in the latter half of verse 27. Jesus not only announces his betrayer’s intent and exposes his betrayer’s identity, he essentially commissions his betrayer’s industry too.
III. Commissioning the betrayal
Judas obviously knows the gig is up. But look at what Jesus says to him. He says, “What you are going to do, do quickly.” Do you understand what Jesus is doing here? He’s basically pushing Judas out the door. He’s hurrying Judas on his way.
There’s a sense in which Judas truly becomes an apostle at this point. The word Apostle simply means “sent one.” And Judas is sent. He is sent out and essentially commissioned to fulfill the order of execution.
We talk about the Great Commission and we think of that passage at the end of Matthew where Jesus says to his disciples, “Go into all the world and make disciples, baptizing them in the name of the Father, Son, and Holy Spirit.” That is a Great Commission. But what you have here is something even greater. It is all that much more profound. Jesus says, “Judas, go do what you’re planning to do. Bring your diabolical deed to its fruition. I charge you to fulfill the job that you were appointed to do.”
Sometimes we read this and I’m not sure the full weight of the words is understood. I’m not sure we understand the depth of what Christ is doing. Jesus is just as much in control now as he was before time began when he chose whom he would save and not save.
Judas is Jesus’ servant. Jesus does not go to the cross by whim or by the will of anyone other than himself.
Keep in mind that this is all in the context of John 13:1 – Having loved his own, he loved them to the end.
You can ask the question, “Does Jesus love me?” I want you to think about that in light of what we’ve discussed here today. Does Jesus love you?
If you ask that question, you have to think about this: None of this happened by chance. It was all completely orchestrated down to the very last detail. This is how he shows his love, that he dies for you. That he becomes the sacrifice for sin. That he freely and willingly offers himself on your behalf. He’s not just a victim who goes along with it as it unfolds. He is making it happen.
Do you love me, Lord? YES, he loves you! He loved you before the world began. He chose you and he chose who not to choose because he loved you. He ordained the Great Reprobate, Judas. And he did that so that he may become Reprobate in your place. Jesus is essentially taking your reprobation that you deserve upon himself!
He loves you this much: that he brings himself under God’s wrath and curse. He doesn’t just happen to be there when the wrath of God is poured out. He puts himself there. He is the priest that slays as well as the lamb which is slain.
And every movement and every action of his is intentionally leaded to that alter on Calvary. Yes, he loves you; he loved you to the very end. He loves you to the end of sin; and to the end of the curse of sin.