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. 26:6. 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.
249 Verses 4, 5.―This is manifestly the narrative of an eyewitness. There are seven steps, all engraven on the Evangelist’s memory. Note the graphic ὲγείρεται ... βάλλει. As to the “girding,” cf. Luke 12:37.
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.
250 For “washing from iniquity,” cf. Ps. 51:2, and 1 Cor. 6:11.
251 See on verse 12 below.
252 Verse 10.―Calvin’s idea of continued reconciliation was doubtless in the minds of King James’s New Testament company concerned with the rendering “to make reconciliation” in Heb. 2:17. It has reappeared in teaching of recent years, based on an interpretation of 2 Cor. 5:20, which the expositor combated.
253 Verse 12.―The “know” means understand (γινώσκετε). Cf. verse 7, where οἶδας and γνώσῃ occur together.
254 Verse 13.―See Luke 5:8.
255 Verse 17.―Schmiedel remarks: “If read in the Synoptic Gospels, would cause no difficulty.” What, then, about Matt. 7:21, which is to the same effect?
255a Verse 18.―The quotation is from the Hebrew, from which the Septuagint varies.
256 Verse 19.―Cf. Isa. 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.
263a Verse 30.― “Having received the morsel.” Cf. Luke 22:21. “It was night.” Cf. Exod. 12:42.
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.