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If the choice of the 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 secret insight, Judas was to all appearance an eligible man, and could not be passed over on any grounds coming under ordinary observation. His qualities must have been such, that one not possessing the eye of omniscience, looking at him, would have been disposed to say of him what Samuel said of Eliab: "Surely the Lord's anointed is before him" (1 Samuel 16:6). In that case, his election by Jesus is perfectly intelligible. The Head of the Church simply did what the Church has to do in analogous circumstances. The Church chooses men to fill sacred offices on a conjunct view of ostensible qualifications, such as knowledge, zeal, apparent piety, and correctness of 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 of the traitor. Supposing Judas to have been chosen to the apostleship on the ground of apparent fitness, whet manner of man would that imply? A vulgar, conscious hypocrite, seeking some mean by-end, while professedly aiming at a higher? Not necessarily; not probably. Rather such a one as Jesus indirectly described Judas 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-deceived pietist, who knew and approved the good, though not conscientiously practicing 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, selfish passions; one who, in the last resource, would always put self uppermost, 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, resigned his office as a provincial judge, because it was against his conscience to pronounce sentence of death 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 greatest and best of the Greeks. The man who in after years betrayed the cause of his 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 gathered from words put into his mouth by Plato in one of his dialogues, words which involuntarily suggest a parallel between the speaker and the unworthy follower of a greater than Socrates: "I experience towards this man alone (Socrates) when no one would believe me capable of: a sense of shame. For I am conscious of an 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 ashamed of my admissions, and oftentimes I would be glad if he ceased to exist among the living; and yet I know well, that were that to happen, I should still be more grieved." The character of Judas being such as we have described, the possibility at least of his turning a traitor becomes comprehensible. One who loves himself more than any man, however good, or any cause, however holy, 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 calculated to bring into play the evil elements of his nature.

(A. B. Bruce, D. D.)

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KJV: Jesus answered them, Have not I chosen you twelve, and one of you is a devil?

WEB: Jesus answered them, "Didn't I choose you, the twelve, and one of you is a devil?"