5-13 Satan Entered Judas
Luke 22:3: “Then entered Satan into Judas
surnamed Iscariot, being of the number of the twelve”.
See Section 2-4, “The Jewish
Note in passing how “enter” is used in a
non-physical sense in Mt. 25:21 “enter into the joy of your
Lord”, entering in at the narrow gate (Mt. 7:13), entering into
another’s labours (Jn. 4:38). ‘Satan’ enters a
man’s heart in the sense that “the lusts of other things
enter in” (Mk. 4:19); in this sense we can “enter into
temptation” (Lk. 22:46).
The link between Judas and the
‘devil’ is brought out by a consideration of Luke’s
comment that Judas “sought an opportune time [eukairan]
to betray Jesus” (Lk. 22:6). But Luke earlier used this word in
Lk. 4:13 to describe how the “devil” in the wilderness
departed from the Lord “until an opportune time” [achri
kairou]. The Lord’s victory in the wilderness prepared Him
for the victory over the ‘devil’ which He achieved in His
final passion. Just as the temptation to ‘come down from the
cross’ was a repetition of the temptation to throw Himself down
from the temple. John’s Gospel often repeats the history of the
other Gospels, but in different language. In Mt. 26:46, the Lord
comments upon the arrival of Judas: “Rise, let us be going; my
betrayer is coming”. But Jn. 14:30,31 puts it like this:
“The prince of this world [a phrase understood as meaning
‘the evil one’, the Devil] is coming… Rise, let us
be going”. John is picking up the mythological language of the
‘satan’ figure, and applying it to a real person with real
attitudes and sinful intentions- i.e. Judas, who is presented as a
personification of the 'Satan' / 'Devil' / 'Prince of this world'
We can easily overlook the huge
significance of Mk. 14:21 recording the Lord’s words that Judas
personally was guilty for betraying Him, and would suffer accordingly-
even though Lk. 22:22 says that Judas did this because the Satan [i.e.
the Jews] ‘entered him’. Whatever that means, it
doesn’t mean that Judas nor anyone is thereby not personally
responsible for their actions.
The translation of the Greek text in Jn. 13:2 has been
problematic. “The devil having put into the heart of Judas”
doesn’t quite do justice to what the Greek is really saying. The
respected expositor and Greek student C.K.Barratt insists that
strictly, the Greek means ‘the devil had put into his own [i.e.
the devil’s] heart, that Judas should betray Jesus’(1).
This translation is almost impossible to make any sense of given the
orthodox understanding of the ‘devil’. And so most popular
translations ignore the obvious difficulty by glossing over the strict
meaning of the Greek. Understanding the ‘devil’ as the
innate source of temptation within the human heart, the picture becomes
clearer. The idea is surely that the thought of betraying Jesus began
within the devil-mind of Judas; he ‘put the thought in his own
mind’, as if to stress how Judas conceived this thought totally
of himself and within his own mind, just as later Ananias and Sapphira
[in an analogous incident] ‘conceived this thing within their
heart’. So properly translated, Jn. 13:2 actually supports our
general thesis about the devil- it is stressing that the heart of Judas
was itself responsible, that heart put the idea of betraying Jesus into
itself- and nobody else was responsible. Note how the Lord addresses
Judas as if Judas had full responsibility for his actions and control
over them- e.g. “What you are going to do, do quickly” (Jn.
13:27), and Mk. 14:21 “Woe to that man by whom the Son of man is
betrayed! Good were it for that man if he had never been born”.
Those two passages alone surely make it clear that Judas was no robot,
no puppet on a satanic string. He had full responsibility and choice
over his actions, hence these words of the Lord to him. Summing up, we
are left with the question: Did Judas betray Jesus, or did Satan
, working through Judas, betray Jesus? The answer, surely, is that it
was Judas, and he must bear full responsibility for that.
A Typical Human,
Judas went from the spiritual height of being present at
the first "breaking of bread" meeting with the Lord Jesus, just prior
to His death, directly into temptation from "the Devil" and then went
out into the darkness of that night. This fits in with a Biblical
theme- of people being confronted with acute spiritual temptation
immediately after a highly spiritual experience. And this is true to
life- so often, merely hours after a highly intense spiritual
experience [e.g. at a breaking of bread meeting] we find ourselves
assailed by temptation and spiritual depression. It's not that we are
encountered by a physical person called 'Satan' immediately after our
spiritual 'high'; rather it is a feature of human nature that the
closer we come to God, the stronger is the tidal backwash of internal
temptation immediately afterwards. Consider some examples:
- Noah walks off the ark, a superb triumph of faith, into a cleansed
and pristine world, with the rainbow arch of God's grace above him- and
gets dead drunk (Gen. 9:21-24).
- Moses renounced greatness, stood up for God's people and then left
Egypt by faith, "not fearing the wrath of the king" (Heb. 11:27); and
yet ended up fleeing in fear from Pharaoah (Ex. 2:14,15).
- Moses returned from the awesome meeting with God on Sinai and gave in
to a flash of anger, during which he smashed the tables of the
covenant- a covenant which had also been made with him personally.
- Israel were ecstatic with joy and confidence in God as they stood on
the other side of the Red Sea- but very soon afterwards they were
giving in to temptation in the wilderness, accusing God of intending to
kill them and being careless for them.
- Jesus likewise returned from the mount of transfiguration to
encounter human weakness and made an exasperated comment which seems to
reflect some form of spiritual depression (although not sin):
"Faithless and perverse generation, how long shall I be with you? How
long shall I suffer you?" (Mt. 17:17).
- Soon after his spiritual triumph on Carmel, Elijah is to be found
suicidal and bitter with God, and considering that the other faithful
in Israel are in fact also apostate (1 Kings 19:4-11).
- Samson's life was full of giving in to spiritual temptation
immediately after he had been empowered by God to do some great miracle.
- Immediately after having been saved by God's grace from a huge
invasion (2 Sam. 11), David sins with Bathsheba and murders Uriah (2
- After the wonder of having a terminal illness delayed by 15 years in
response to prayer, Hezekiah gives in to the temptation to be proud and
selfish in the events of Is. 39.
- Soon after the wonder of the miracles of the loaves and fishes, the
disciples hardened their heart to it and accused Jesus of not caring
for them (Mk. 4:38; 6:52).
- Paul straight after his wonderful vision of "the third heaven" finds
himself struggling with a "thorn in the flesh", a term I have elsewhere
suggested may refer to a spiritual weakness or temptation (2 Cor. 12:7).
- After the wonder of baptism and the confirming voice from Heaven,
Jesus was immediately assaulted by major temptation in the wilderness.
This is all a feature of our human nature. It is true to our own
experience of life. But in our context, the point to note is that it is
an experience which occurs within us; we are assailed by our own
negative thoughts within us, our internal lusts, unspirituality,
temptations- and not by an external being.
(1). C.K. Barratt, The Gospel According To St. John
(Philadelphia: Westminster, 1978) p. 365. Barratt’s view of the
Greek is confirmed in D.A. Carson, Divine Sovereignty And Human
Responsibility (London: Marshall, Morgan & Scott, 1981) p. 131.