247 Verse 1.― “Before the Feast of the Passover.” The question, by many always considered so difficult, here presents itself of the agreement or otherwise of the fourth Gospel with the preceding records in regard to the character of the last meal of which our Lord partook with His disciples. The subject has already been discussed in note 142 on Mark (14:12 f.). Here may be added reference to Dalman, “Aramaic Grammar,” p. 248 f., for פםח being used in post-Biblical Jewish literature for the whole feast; also to Andrews, pp. 542-581. The general question can be dealt with most conveniently in the present volume, in connection with the expositor’s own note on 19:14 below.
248 Verse 2.―Field and Govett adhere to the reading of A.V. γενομένου. Alford renders “supper being prepared” (or, going on), and compares Matt. 26:66Now when Jesus was in Bethany, in the house of Simon the leper, (Matthew 26:6). Mr. Kelly, as the Dean and the Revisers: γινομένου. It affords a good instance of the different ways in which copyists, writing from dictation, heard a word uttered by the reader.
Those who deny that it was a strictly paschal supper make use of the fact of the “rising”: “standing” had been prescribed for that, but it would seem for the first occasion alone.
251 See on verse 12 below.
253 Verse 12.―The “know” means understand (γινώσκετε). Cf. verse 7, where οἶδας and γνώσῃ occur together.
255a Verse 18.―The quotation is from the Hebrew, from which the Septuagint varies.
256 Verse 19.―Cf. Isa. 43:11-1311I, even I, am the Lord; and beside me there is no saviour. 12I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. 13Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? (Isaiah 43:11‑13) and 8:24, 28, 58 of this Gospel.
257 Verse 21.―It is supposed that this is the point at which the Lord’s Supper would come in. For “troubled in His spirit,” cf. 11:33, 12:27.
258 Verse 22.― “Doubting,” perplexed (ἀπορούμανοι).
259 Verse 23.― “At table.” The posture was that of reclining. Leonardo da Vinci’s picture, which represents the guests as sitting, represents quite a wrong idea.
260 Here is the first mention by the Evangelist of the disciple understood to mean himself. Westcott, Drummond, Loisy and others concur, at any rate, in this opinion. Scholten started the notion, which Bacon advocates, that an ideal disciple is meant. Imagination may employ itself ad infinitum, but fruitlessly.
261 Verses 24-27.―A critical canon, as to the shorter readings being preferable, here favors the T.R.
262 As to the morsel, or “sop,” given and received in token of a covenant of peace, see pamphlet of Mr. Khodadad (London Jews’ Society), pp. 32 f.
263 Verse 29.― “For the feast.” It is used here for the whole feast, as in 2:13, 23, 6:4, 11:55, 12:1, and the first verse of this chapter. See, further, at 18:28.
264 Verse 31-34.―See note 62 on Mark. For love as element of Christian character, see Illingworth, chapter 5.
265 Verses 31 f.― “Is [was] glorified.” For the aorist, cf. 15:6, 8, and 17:4; also at 3:19, in purpose, if not in reality.
266 Verse 33.― “Little children”: a solecism in the Gospel. Judas is by this time excluded. “The Jews”: the only time in which the Lord uses the term to His disciples.
267 Verse 35.―The Christian is not to be known by his wearing a cross, as the South Sea Islander a tattoo, or the Brahmin a blue thread.
268 As to discrepancies alleged by Strauss and others in respect of Peter’s denials, see McClellan, pp. 494-503.