John 6:70

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 wicked heart of man often makes that an occasion for offence, which is matter of the greatest comfort. Our Lord had, in the foregoing discourse, promised eternal life to his followers; the disciples fastened on that plain saying, and resolved to 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. They believed that this Jesus was the Messiah promised to their fathers, the Son of the living God. When we are tempted to backslide or turn away, it is good to remember first principles, and to keep to them. And let us ever remember our Lord's searching question; Shall we go away and forsake our Redeemer? To whom can we go? He alone can give salvation by the forgiveness of sins. And this alone brings confidence, comfort, and joy, and bids fear and despondency flee away. It gains the only solid happiness in this world, and opens a way to the happiness of the next.

John 6:70-71 . Jesus answered them — And, yet even ye have not all acted, nor will you act, suitably to this knowledge and faith. 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 accuser and betrayer. As the word διαβολος , rendered devil, sometimes signifies a false accuser, Mr. Locke considers our Lord as intimating here, that the reason why he had not more plainly declared himself to be the Messiah, was, because he knew Judas would, on that ground, have accused him of rebellion against the Romans. But, as Dr. Doddridge observes, “there does not appear to be any proof that Judas from the beginning intended to betray Christ. It is more than probable, that he at first engaged with him in expectation of secular advantages, and finding those views disappointed, he might now begin to form that detestable scheme which he afterward executed. If this was the occasion on which he first entertained the thought, as it probably might be, one would imagine that such an intimation of his secret wickedness must 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 expressed an utter aversion to his suffering at Jerusalem, he called him Satan, on account of that one act, by which he opposed the great design of his coming into the world. And he might much more give Judas the name of devil, who resembled Satan so nearly, in the wickedness of his dispositions and actions.

John 6:70 . ἀπεκρίθη … ἐστιν ; this reply of Jesus to Peter’s warmhearted confession at first sight seems chilling. Peter had claimed for himself and the rest a perfect loyalty; but this confidence of Peter’s carried in it a danger, and must be abated. Also it was well that the conscience of Judas should be pricked. Therefore Jesus says: Even in this carefully selected circle of men, individually chosen by myself from the mass, there is not the perfect loyalty you boast.— ἐξ ὑμῶν εἷς διάβολός ἐστιν . Even of you one is a devil. Lücke, referring to Esther 7:4 ; Esther 8:1 , where Haman is called ὁ διάβολος , as being “the slanderer,” or “the enemy,” suggests that a 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”.

A devil (διάβολος) See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23.

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 chosen you but twelve, one even of these is a 'devil'" (the temple, the tool of that wicked one).

Chosen, not to eternal life, but to the great office of an apostle. I chose but twelve amongst you, Matthew 10:1-4 , and of those twelve one is diabolov, an accuser, or informer; a name by which the devil (who is the grand accuser of the brethren) is ordinarily expressed in holy writ.

70 . Have I not chosen you 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 closer to 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. Peter for his impetuous avowal of loyalty in the name of them all . The passage stands 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.

John 6:70 . Τοὺς δώδεκα ) The article has great force.— ἐξελεξάμην , I have chosen ) There is therefore a kind of election , from which one can fall 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 wretched man had been offended , John 6:61 , (Jesus had said to the murmuring disciples ) “Doth this offend you?” Wherefore that exclamation of 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.

(70) One of you is a devil. —But even the brightness of His hope in them is not uncrossed by a shadow; and this shadow is seen in its fearful darkness by the light of the truth, which, like a flash of inspiration, has come to Peter’s heart, and has been spoken in 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 earnest lives, 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 which asks 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 subject for hope then is beyond hope now. There may be mystery connected with this life of Judas which none of us can understand; there are certainly warnings connected with it which none of us can refuse to heed. A devil.—The meaning would be more exactly given, perhaps, if the word were simply rendered devil, but this can hardly be expressed in English. See Note on Matthew 16:23, and, further on Judas, see Notes on Acts 1:16-25.

Have not I chosen you twelve? - There is much emphasis in these words. Have not I - I, the Saviour, the Messiah, chosen you in mercy and in love, and therefore it will be a greater sin to betray me? Chosen. Chosen to the apostolic office; conferred on you marks of special favor, and treason is therefore the greater sin. You twelve. So small a number. Out of such a multitude as follow for the loaves and fishes, it is to be expected there should be apostates; but when the number is so small, chosen in such a manner, then it becomes every one, however confident 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.