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INTRODUCTORY NOTE.

applied to the sabbath on which the sixteenth of Nisan might fall, as compared with other sabbaths.-There exists, therefore, no necessity, and indeed no reason, for supposing, that John by this language meant to describe the sabbath in question as coincident with the first paschal day or fifteenth of Nisan.

The preceding four passages are those mainly urged against the consistency of John with the other evangelists. One or two other considerations are also sometimes brought forward.

(E) John 13. 27-30. Here the words, "Buy that we have need of against the feast [festival]" having been spoken apparently near the close of the meal, imply, as some suppose, that the passover meal was yet to come. But this, again, is to mistake the festival for the paschal supper, a signification which is quite foreign to the word; see p. 148 above. The disciples thought Judas was to buy the things necessary for the festival on the fifteenth and following days. If now our Lord's words were spoken on the evening preceding and introducing the fifteenth of Nisan, they were appropriate; for some haste was necessary, since it was already quite late to make purchases for the next day. But if they were uttered on the evening preceding and introducing the fourteenth of Nisan, they were not thus appropriate; for then a whole day was yet to intervene before the festival. This passage therefore confirms, rather than contradicts, the testimony of the other evangelists.

(F) There remains the objection, sometimes brought forward, that a public judicial act, like that by which Jesus was condemned and executed, was unlawful upon the sabbath and on all great festival days; see Lightfoot, Hor. Heb. on Matt. 27. 1. This consideration has, at first view, some weight, and has been often and strenuously urged; yet it is counterbalanced by several circumstances which very greatly weaken its force.

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The execution itself took place under Roman authority; and therefore does not here come into account. And as to the proceedings of the Sanhedrim, even admitting that the prohibitory precepts already existed, at this early time, (which is very doubtful,) yet there are in the Talmud other precepts, of equal antiquity and authority, which actually direct and regulate the meeting and action of that body on the sabbath and on festival days. Wieseler's Chron. Synopsis der Evangelien, p. 361, foll. But besides all this, the chief priests and Pharisees and scribes, who composed the Sanhedrim, are every where denounced by our Lord as hypocrites, who say, and do not; who bind heavy burdens upon others, but themselves touch them not with one of their fingers,' Matt. 23. 1, sq. Such men, in their rage against Jesus, would hardly have been restrained even by their own precepts. They professed likewise, and perhaps some of them believed, that they were doing God service; and regarded the condemnation of Jesus as a work of religious duty, paramount to the obligations of any festival. Nor are other examples of such a procedure by any means wanting. We learn from John 10. 22, 31, that on the festival of dedication, as Jesus was teaching in the temple, “the Jews took up stones to stone him." On the day after the crucifixion, which, as all agree, was a sabbath and a "great day," the Sanhedrim applied to Pilate for a watch; and themselves caused the sepulchre to be sealed, and the watch to be set, Matt. 27. 62, sq. A stronger instance still is recorded in John 7. 32, 37, 44, 45; where it appears, that on the last great day of the festival of tabernacles, the Sanhedrim having sent out officers to seize Jesus, some of them would have taken him, but no man laid hands on him;" so that the officers returned without him to the Sanhedrim, and were in consequence censured by that body. The circumstances show conclusively, that on this last great day of that festival, the Sanhedrim were in session, and waiting for Jesus to be brought before them as a prisoner. Nor was it merely a casual or packed meeting, but one regularly convened; for Nicodemus was with them, ver. 50. And finally, according to Matt. 26. 3-5, the Sanhedrim, when afterwards consulting to take Jesus and put him to death, decided not to do it on the festival. Why? because it would be unlawful? Not at all; but simply "lest there should be an uproar among the people." But when, through the treachery of Judas, this danger was avoided, the occasion was too opportune not to be gladly seized upon even on a great festival day. All these considerations seem to sweep away the whole force of this objection.

Such then is a general review of the passages and arguments, on the strength of which the alleged discrepancy between John and the other evangelists in respect to this passover has usually been maintained. Nothing has here been assumed, and nothing brought forward, except as founded on just inference and safe analogy. After repeated and calm consideration, there rests upon the mind a clear conviction, that there is nothing in the

INTRODUCTORY NOTE.

language of John, or in the attendant circumstances, which upon fair interpretation requires or permits us to believe, that the beloved disciple either intended to correct, or has in fact corrected or contradicted, the explicit and unquestionable testimony of Matthew, Mark, and Luke.

For a fuller discussion of the subject, see Robinson's Greek Harmony, p. 211-224. For a review of other proposed methods of conciliation, and for the literature of the subject, see Bibliotheca Sacra, for Aug. 1845, pp. 405–436.

§ 132. PREPARATION FOR THE PASSOVER.-Bethany. Jerusalem.

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1 "The first day of unleavened bread" is here the fourteenth of Nisan; on which day, at or before noon, the Jews were accustomed to cease from labour and put away all leaven out of their houses; Ex. 12. 15-17. Lightfoot, Opp. I. p. 728, sq. Hor. Heb. in Marc. 14. 12. On that day towards sunset the paschal lamb was killed; and was eaten the same evening, after the fifteenth of Nisan had begun; at which time, strictly, the festival of unleavened bread commenced, which continued seven days. In popular usage, however, the fourteenth day, being thus a day of preparation, was spoken of as belonging to the festival and therefore is here called the "first" day. That such a usage was common, appears also

LUKE XXII. 7-13.

Then came the day of unleavened bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where

shall eat the passover with my disciples? And he shall show you a large upper room

from Josephus; who, having in one place expressly fixed the commencement of the festival of unleavened bread on the fifteenth of Nisan, Antiq. 3. 10. 5, speaks nevertheless, in another passage, of the fourteenth as the day of that festival; B. J. 5. 3. 1. Comp. Ant. 11. 4. 8. In this way, further, the same historian could say, that the festival was celebrated for eight days, Jos. Ant.

2. 15. 1.

On this fifth day of the week, as the circumstances show, our Lord, after sending Peter and John to the city to prepare the passover, himself followed them thither with the other disciples, probably towards evening.

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With desire I have desired to eat this passover with you before I suffer: 16 for I say unto you, I will not any more eat thereof, until it be fulfilled in 17 the kingdom of God. And he took the cup,3 and gave thanks, and said, 18 Take this, and divide it among yourselves: for I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come.-[See § 137.]

24

And there was also a strife among them," which of them should be 25 accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them 26 are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth 27 serve. For whether is greater, he that sitteth at meat, or he that serveth? 28 is not he that sitteth at meat? but I am among you as he that serveth. Ye 29 are they which have continued with me in my temptations. And I appoint 30 unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel.

1

8.-Jerusalem.

§ 134. JESUS WASHES THE FEET OF HIS DISCIPLES.-
Evening introducing the Sixth Day of the Week.

JOHN XIII. 1-20.

Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved

1 The order of the transactions during the paschal supper appears to have been the following: The taking of their places at table; the contention; the first cup of wine; the washing of the disciples' feet and reproof (§§ 133, 134); the pointing out of the traitor (§ 135); the foretelling of Peter's denial (§ 136); institution of the Lord's supper (§ 137), &c. Luke's order differs from that of Matthew and Mark, in placing by anticipation the institution of the eucharist before the pointing out of the traitor, &c. He was apparently led to this by the mention of the first cup of wine, ver. 17, 18. Afterwards he returns and narrates the previous circumstances.

2 About six o'clock: from three to five the paschal lamb was killed.

3 On the cup mentioned here, see the preceding Introductory Note, p. 147.

4 The contention among the disciples had apparently occurred quite recently, perhaps even in the guest-chamber while taking their places at the table. That they were prone to yield to such a spirit, is evident from the instances recorded in § 79, and also § 108. Our Lord on this solemn occasion reproves them; especially by the touching act of washing their feet; see § 134.-The verb was (éyéveto), Luke 22. 24, is to be taken as the pluperfect; see Note on § 145. 5 Comp. Matt. 20. 25-28. 6 Phil. 2. 9-11.

7 The washing of the disciples' feet by their Lord and Master was an impressive lesson, that

JOHN XIII.

2 his own which were in the world, he loved them unto the end. And supper being ended, the devil having now put1 into the heart of Judas Iscariot, 3 Simon's son, to betray him; Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; 4 he riseth from supper, and laid aside his garments; and took a towel, and 5 girded himself. After that he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded.

6 Then cometh he to Simon Peter: and Peter said unto him, Lord, dost 7 thou wash my feet? Jesus answered and said unto him, What I do thou 8 knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, 9 thou hast no part with me. Simon Peter saith unto him, Lord, not my feet 10 only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit and ye are clean, 11 but not all. For he knew who should betray him; therefore said he, Ye are not all clean.

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So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? 13, 14 Ye call me Master and Lord and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one 15 another's feet.2 For have given you an example, that ye should do as I 16 have done to you. Verily, verily, I say unto you, The servant is not greater 17 than his lord; neither he that is sent greater than he that sent him. If ye 18 know these things, happy are ye if ye do them. I speak not of you all: I know whom I have chosen: but that the Scripture may be fulfilled,3 He 19 that eateth bread with me hath lifted up his heel against me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am 20 he. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.

§ 135. JESUS POINTS OUT THE TRAITOR.1 JUDAS WITHDRAWS.-Jerusalem. Evening introducing the Sixth Day of the Week.

MATT. XXVI. 21-25.

21 And as they did eat, he said, Verily I say unto you, that one of you shall betray me.

MARK XIV. 18-21.

18

LUKE XXII. 21-23.

And as they sat and did eat, 21 Jesus said, Verily I say unto you, One of you which eateth

they should live in harmony and love and humility one with another. The occasion of this act was their previous contention, as related by Luke in § 133. Compare Luke 24. 26, sq. with John 13. 16, sq. John's narrative is supplementary to that of Luke; and therefore he does not speak of the contention itself, because the latter had already described it.

On the phrase before the feast of the passover, ver. 1, see above in Introductory Note, p. 148.The phrase supper being ended (δείπνου γενομένου), ver. 2, ought to be rendered "supper being come," or "during supper;" see ver. 4 and ver. 12. The time of the action was probably after they had taken their places at table, and before they had partaken of the proper meal; perhaps between the first and second cups of wine. See

But, behold, the hand of him that betrayeth me is with me on the table.

p. 147 above.

1 Comp. Acts 5. 3.
3 Psa. 41. 9.

JOHN XIII. 21-35.

21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, ve

2 Comp. Rom. 12.10.

4 In this section, Jesus first declares that one of the twelve shall betray him. They in amazement inquire, "Lord, is it I? is it I?" and Peter makes a sign to John, leaning on Jesus' bosom, that he should ask who it was. John does so; and Jesus gives him privately a sign by which he may know the traitor, namely, the sop. The amazement and inquiry still continuing, Jesus gives the sop to Judas; who then consciencesmitten, but desiring to conceal his confusion, asks, as the others had done, "Lord, is it I?" Jesus answers him, and he immediately goes out, before the institution of the eucharist. Compare John 13. 30.

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whom he spake.

23 Now there was

leaning on Jesus' bosom one of his disciples, whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it 25 should be of whom he spake. He then lying on Jesus' breast saith

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23 And he answered and 20 And he answered and

said, He that dippeth his hand with me in the dish, the same shall 24 betray me. The Son 21 of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been 25 born. Then Judas,

which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said. [See § 137.]

unto him, Lord, who is 26 it? Jesus answered, He it is, to whom Í shall give a sop, when I have dipped it.

said unto them, It is
one of the twelve, that
dippeth with me in the
dish. The Son of man
indeed goeth, as it is 22
written of him but
woe to that man by
whom the Son of man
is betrayed! good were
it for that man if he
had never been born.

LUKE XXII.

And truly the Son of man goeth, as it was determined: but woe unto that man by whom he is betrayed!

JOHN XIII. 26 And when he had dipped the sop, he gave it to Judas Iscariot, the 27 son of Simon. And after the sop Satan entered into him. Then said Jesus unto him,

28 That thou doest, do quickly. Now no man at the table knew for 29 what intent he spake this unto him. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast;1 or, that he should give 30 something to the poor. He then having received the sop went im31 mediately out:2 and it was night. Therefore, when he was gone

out, Jesus said, Now is the Son of man glorified, and God is glorified 32 in him. If God be glorified in him, God shall also glorify him in 33 himself, and shall straightway glorify him. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto 34 the Jews, Whither I go, ye cannot come; so now I say to you. A new commandment I give unto you, That ye love one another; as I 35 have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.5

3

1 On the sense of feast here, see above in Introductory Note, p. 148.

2 Went immediately out. Judas therefore was not present at the Lord's supper, which was instituted at the close of the paschal meal. This is the obvious conclusion, at least, from the account of John, in connexion with the statements of Matthew and Mark; and it is the view taken by most harmonists and commentators. It might

appear, however, from Luke's account (ch. 22.
19-21), that Judas was present; but the whole
force of this proof depends on the chronological
regularity of this Gospel.
We have seen that it
does not always follow the order of time (see Note
on § 1), and therefore do not consider it regular
and decisive in this instance.

3 John 7. 33, 34.

4 1 John 2. 8-11; 4. 21.

5 1 John 3. 10.

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