John 6:71 · Bible study
John 6:71 Commentary: The Betrayer Chosen by Jesus
Greek · 10 what the commentators say
Meaning in one sentence
Explore why Jesus chose Judas Iscariot as an apostle, knowing he would betray him.
Research Summary
- Meaning: John identifies Judas as the traitor, highlighting that Jesus knew from the start who would betray him.
- Key words: Ἰσκαριώτης (Iscariot, "man of Kerioth"); μέλλω (mellō, "was about to" indicating settled intention).
- Main debate: Why Jesus chose Judas, whether for sovereign purposes, to give warning, or both.
- Theological theme: Divine foreknowledge and human responsibility in the plan of salvation.
- Best use: A sobering reminder that proximity to Christ does not guarantee faith, and that God's sovereignty includes human sin without excusing it.
Translation Comparison
BSB Berean Standard Bible 2020
He was speaking about Judas, the son of Simon Iscariot. For although Judas was one of the Twelve, he was later to betray Jesus.
WEB World English Bible 2000
Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.
KJV King James Version 1769
He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve.
ASV American Standard Version 1901
Now he spake of Judas the son of Simon Iscariot, for he it was that should betray him, being one of the twelve.
YLT Young's Literal Translation 1898
And he spake of Judas, Simon's son , Iscariot, for he was about to deliver him up, being one of the twelve.
Darby Darby Bible 1890
Now he spoke of Judas [the son] of Simon, Iscariote, for he [it was who] should deliver him up, being one of the twelve.
Douay-Rheims Douay-Rheims Bible 1899
Jesus answered them: Have not I chosen you twelve? And one of you is a devil.
Translations in other languages (10 available)
Y hablaba de Judas Iscariote, hijo de Simón, porque éste era el que le había de entregar, el cual era uno de los doce.
E ele dizia isto de Judas de Simão Iscariotes; porque ele o entregaria, o qual era um dos doze.
Il parlait de Judas Iscariot, fils de Simon; car c’ était lui qui devait le livrer, lui, l’ un des douze.
Er redete aber von dem Judas, Simons Sohn, Ischariot; der verriet ihn hernach, und war der Zwölfe einer.
En Hij zeide dit van Judas, Simons zoon, Iskariot; want deze zou Hem verraden, zijnde een van de twaalven.
Or egli parlava di Giuda, figliuol di Simone Iscariota, perché era lui, uno di quei dodici, che lo dovea tradire.
A to mówił o Judaszu, synu Szymona, Iszkaryjocie; bo go ten wydać miał, będąc jednym z onych dwunastu.
Это говорил Он об Иуде Симонове Искариоте, ибо сей хотел предать Его, будучи один из двенадцати.
耶穌這話是指著加略人西門 的兒子猶大 說的； 他 本是十二個 門徒裡 的一個，後來要 賣 耶穌的。
He was talking of Judas, the son of Simon Iscariot. It was he who was to be false to Jesus--one of the twelve.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · John 6:71
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse serves as John's explanatory note, identifying the betrayer Jesus referred to in verse 70. The Greek verb μέλλω (ēmellen, 'was about to') signals not merely possibility but a settled intention, Judas's betrayal was already certain in Jesus's mind. Barnes emphasizes that Jesus knew Judas from the beginning and chose him anyway, partly to provide an unimpeachable witness to his own innocence and partly to fulfill prophecy. Clarke adds that Jesus repeatedly warned Judas, suggesting the possibility of repentance was real. Gill and others note the tragic weight of the phrase 'being one of the twelve', the crime was far worse because Judas belonged to the inner circle. Calvin observes that hypocrites often remain unmoved by direct warnings, as Judas did. Across traditions, the consensus holds that Jesus's choice of Judas displays both divine foreknowledge and respect for human freedom; God ordains the end without excusing the sin.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Sovereign Foreknowledge View: Jesus chose Judas to fulfill prophecy and accomplish redemption, showing God's plan overrides human failure (Psalm 41:9; John 6:64).
- Warning and Patience View: Jesus gave Judas every opportunity to repent, demonstrating God's long-suffering and the reality of human choice (Clarke).
- Typological View: Judas fulfills the pattern of the wicked in the Psalms, serving as a foil to the faithful remnant (Psalm 41:9; 55:13-14).
What is clear: Jesus knew Judas would betray him, and Judas was a full member of the twelve, making the betrayal an act of intimate treachery.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Divine foreknowledge and human free will | All traditions affirm that Jesus knew Judas would betray him from the beginning. | Some emphasize God's sovereign decree in Judas's role (Reformed), while others stress Judas's free choice and responsibility (Arminian/Wesleyan). Clarke argues that Judas could have repented, suggesting genuine opportunity. |
| The reason Jesus chose Judas | Jesus's choice was deliberate and served God's redemptive plan. | Barnes argues a main purpose was to have a witness to Jesus's innocence; others see fulfillment of prophecy (Psalm 41:9) as primary; some see it as a test for the other disciples and a warning for the church. |
| Judas's moral responsibility | Judas acted sinfully and was culpable for betraying an innocent man. | The extent of his guilt relative to God's foreordination is debated. Poole (in the background) notes that God's decree did not take away Judas's liberty or excuse his sin. |
Historical & Cultural Context
The name Iscariot likely means 'man of Kerioth,' a town in southern Judah (Joshua 15:25). If so, Judas was the only Judean among the twelve apostles; the rest were Galileans. This outsider status may have contributed to his isolation, though the text does not say so directly. Vincent notes the correct reading makes 'Iscariot' agree with 'Simon' in the genitive case, both father and son bore the name. The twelve were not merely students but Jesus's appointed representatives, his inner circle. In Jewish culture, sharing a meal, especially Passover, signaled deep fellowship. Psalm 41:9 echoes: 'my own familiar friend... who ate bread with me, has lifted up his heel against me.' Judas's betrayal from within the community of faith was the ultimate breach of trust.
John 6 takes place after the Bread of Life discourse, where many disciples abandoned Jesus (v.66). In that moment of crisis, Jesus tests the Twelve: 'You don't also want to go away, do you?' Peter's confession (v.68-69) contrasts with Judas's unbelief. Jesus's comment 'one of you is a devil' (v.70) shocks the group. John then clarifies the referent. The Greek imperfect ἔλεγεν (elegen, 'he was speaking') suggests ongoing explanation, Jesus had been referring to Judas even when his words were obscure. The betrayal was not a surprise but a known event already shaping Jesus's ministry. The Cross was not a tragic accident; it was the appointed path. Yet Judas remained in the group, trusted enough to carry the money bag (John 12:6). This proximity without transformation is a warning for every generation.
Textual Notes
Cambridge Bible notes the better reading is "Judas, the son of Simon Iscariot" (with Ἰσκαριώτου in the genitive, agreeing with Σίμωνος). The participle ὤν ("being") is of doubtful genuineness; its omission heightens the stark contrast: "for he was to betray him, one of the Twelve." The consulted sources note no other significant variants.
Reception History
In the early church, this verse reinforced the sobering truth that even close discipleship could coexist with unbelief. Augustine saw Judas as a type of the reprobate, while Chrysostom emphasized Judas's free choice. During the Reformation, the verse was used to discuss predestination and the mystery of evil within the visible church. In modern times, Christians have wrestled with the pastoral reality of betrayal from within the community of faith. The verse remains a call to self-examination: proximity to Jesus is no guarantee of true faith.
Preaching This Verse
Three-point outline
- Jesus’ Foreknowledge Does Not Lessen Human Responsibility. Jesus knew Judas would betray him, but Judas acted freely and was accountable for his choices.
- The Danger of Proximity Without Conversion. Judas was one of the Twelve, saw miracles, heard teaching, but did not believe. Nearness to Christ is no guarantee of faith.
- God’s Sovereignty Works Through Human Choices, Even Sinful Ones. The betrayal served God's redemptive plan, yet Judas was not coerced. God brings good out of evil without excusing the evil.
Five-point outline
- Jesus Chooses Knowingly. He invites even those who will fail, giving them a place of honor.
- The Betrayer Is One of Us. Judas was not an outsider but an insider, a warning that sin can take root in any heart.
- Warning Signs Are Given. Jesus spoke repeatedly about betrayal, offering Judas opportunity to turn.
- The Deception of Hypocrisy. Judas appeared faithful; only Jesus saw his heart. The community saw nothing amiss.
- Grace Does Not Cancel Consequences. Judas could have repented, as Clarke notes, but he did not. His story ends in remorse, not repentance.
Illustration hooks
- A trusted employee who steals from the company over months, everyone shocked when the theft is discovered.
- A friend who betrays a confidence, revealing secrets shared in vulnerability.
- A church member who leaves and slanders the congregation, causing division and pain.
Questions your congregation is asking
- Why would Jesus choose someone he knew would betray him?
- Was Judas predestined to be lost, or did he have a real choice?
- Could Judas have been saved if he had repented?
Leading a Discussion
This verse forces us to sit with the tension between divine sovereignty and human responsibility. Jesus chose Judas knowing full well what he would do. Yet Judas was not a puppet; he made real choices. John's stark identification of the betrayer invites us to consider our own proximity to Christ and whether we truly follow him.
Discussion questions
- What does this verse tell you about Jesus’ knowledge of Judas? Why is that important?
- Why does John mention that Judas was “one of the twelve”? What does that add to the tragedy?
- How does the context of John 6 (many disciples leaving, Peter's confession) shape the meaning of verse 71?
- In what ways does Jesus’ treatment of Judas challenge assumptions about who belongs in the community of faith?
- How do the cross-references (Psalm 41:9; Matthew 26:14-16) deepen your understanding of the betrayal?
- What does Judas’s story teach about the difference between being near Jesus and truly following him?
- How should the reality of Judas's betrayal affect the way you examine your own heart and motives?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 41:9 | Yes, my own familiar friend, in whom I trusted, who ate bread with me, has lifted up his heel against me. |
| Psalms 55:13 | But it was you, a man like me, my companion, and my familiar friend. |
| Psalms 55:14 | We took sweet fellowship together. We walked in God’s house with company. |
| Psalms 109:6 | Set a wicked man over him. Let an adversary stand at his right hand. |
| Psalms 109:8 | Let his days be few. Let another take his office. |
| Matthew 26:14 | Then one of the twelve, who was called Judas Iscariot, went to the chief priests |
| Matthew 26:16 | From that time he sought opportunity to betray him. |
| Matthew 27:3 | Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasizes that Jesus repeatedly warned Judas, showing the betrayal was not unavoidable. Judas could have repented and been forgiven at any point. Clarke then applies this to ministers: they must keep working through storms and discouragement, trusting Christ will eventually calm the sea and give them souls for their hire.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that Jesus spoke of a betrayer without naming him, so the disciples would search their own hearts rather than suspect others. He also explains that Jesus chose Judas knowingly, using him to fulfill prophecy, provide a witness to his innocence, and demonstrate divine patience and knowledge.
Calvin's Commentaries Reformed 1564
Calvin observes that hypocrites like Judas are so hardened they do not feel the pain of their own sins. They have such shameless boldness that they rank themselves above the best of people. The fact that even Jesus' own brothers
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that "Iscariot" likely means "man of Kerioth" in Judah, making Judas the only non-Galilean apostle. The tragic contrast is sharper without the word "being": he was to betray Him, one of the Twelve. Meyer's explanation acknowledges Jesus spoke mysteriously about His death, trusting future events to clarify His words.
Geneva Bible Notes Reformed 1599
Now he spake it of Iudas Iscariot the sonne of Simon: for hee it was that shoulde betraie him, though he was one of the twelue.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the evangelist specifically names Judas Iscariot to prevent suspicion from falling on any other disciple. He notes that Jesus knew full well Judas would betray him, as had been determined and foretold, and that Judas's position as one of the twelve made his crime especially grievous.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB stresses that the phrase "from that time" means the disciples left as a direct consequence of Jesus' hard words, which were the final blow they could not endure. These were not casual followers but people who had journeyed with Him many times before, yet now they gave Him up for good.
Lange's Commentary Reformed 1857
Lange highlights that Peter's bold confession, though sincere, was not fully attuned to Jesus' teaching and even inadvertently shielded Judas's growing disaffection. Jesus' stern reply about a devil among the twelve reflects the tragic contrast between Peter's open faith and the hidden betrayal already taking root.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes the stark contrast in how Christ's teaching affected his hearers: to some it drove them away, while to others it drew them closer. He observes that even among the Twelve, one whom Jesus chose would prove a devil, showing that outward association with Christ does not guarantee true faith.
Vincent's Word Studies Evangelical 1887
Vincent clarifies that the Greek grammar places the name Iscariot with Simon, not with Judas. The phrase means "Judas, the son of Simon Iscariot," identifying Simon as the man from Kerioth. This corrects the common assumption that Iscariot is Judas's own surname.