We are not in circumstances to judge whether or not Christ spoke all these things continuously, after He had sat down, having washed the disciples' feet. More probably it was at different parts of the meal. This would also account for the seeming abruptness of this concluding sentence: [5687] He that receiveth whomsoever I send receiveth Me.' And yet the internal connection of thought seems clear. The apostasy and loss of one of the Apostles was known to Christ. Would it finally dissolve the bond that bound together the College of Apostles, and so invalidate their Divine Mission (the Apostolate) and its authority? The words of Christ conveyed an assurance which would be most comforting in the future, that any such break would not be lasting, only transitory, and that in this respect also the foundation of God standeth.'
In the meantime the Paschal Supper was proceeding. We mark this important note of time in the words of St. Matthew: as they were eating,' [5688] or, as St. Mark expresses it, as they reclined and were eating.' [5689] According to the Rubric, after the washing' the dishes were immediately to be brought on the table. Then the Head of the Company would dip some of the bitter herbs into the salt-water or vinegar, speak a blessing, and partake of them, then hand them to each in the company. Next, he would break one of the unleavened cakes (according to the present ritual the middle of the three), of which half was put aside for after supper. This is called the Aphiqomon, or after-dish, and as we believe that the bread' of the Holy Eucharist was the Aphiqomon, some particulars may here be of interest. The dish in which the broken cake lies (not the Aphiqomon), is elevated, and these words are spoken: This is the bread of misery which our fathers ate in the land of Egypt. All that are hungry, come and eat; all that are needy, come, keep the Pascha.' In the more modern ritual the words are added: This year here, next year in the land of Israel; this year bondsmen, next year free!' On this the second cup is filled, and the youngest in the company is instructed to make formal inquiry as to the meaning of all the observances of that night, [5690] when the Liturgy proceeds to give full answers as regards the festival, its occasion, and ritual. The Talmud adds that the table is to be previously removed, so as to excite the greater curiosity. [5691] We do not suppose that even the earlier ritual represents the exact observances at the time of Christ, or that, even if it does so, they were exactly followed at that Paschal Table of the Lord. But so much stress is laid in Jewish writings on the duty of fully rehearsing at the Paschal Supper the circumstances of the first Passover and the deliverance connected with it, that we can scarcely doubt that what the Mishnah declares as so essential formed part of the services of that night. And as we think of our Lord's comment on the Passover and Israel's deliverance, the words spoken when the unleavened cake was broken come back to us, and with deeper meaning attaching to them.
After this the cup is elevated, and then the service proceeds somewhat lengthily, the cup being raised a second time and certain prayers spoken. This part of the service concludes with the two first Psalms in the series called the Hallel,' [5692] when the cup is raised a third time, a prayer spoken, and the cup drunk. This ends the first part of the service. And now the Paschal meal begins by all washing their hands - a part of the ritual which we scarcely think Christ observed. It was, we believe, during this lengthened exposition and service that the trouble in spirit' of which St. John speaks [5693] passed over the soul of the God-Man. Almost presumptuous as it seems to inquire into its immediate cause, we can scarcely doubt that it concerned not so much Himself as them. His Soul could not, indeed, but have been troubled, as, with full consciousness of all that it would be to Him - infinitely more than merely human suffering - He looked down into the abyss which was about to open at His Feet. But He saw more than even this. He saw Judas about to take the last fatal step, and His Soul yearned in pity over him. The very sop which He would so soon hand to him, although a sign of recognition to John, was a last appeal to all that was human in Judas. And, besides all this, Jesus also saw, how, all unknown to them, the terrible tempest of fierce temptation would that night sweep over them; how it would lay low and almost uproot one of them, and scatter all. It was the beginning of the hour of Christ's utmost loneliness, of which the climax was reached in Gethsemane. And in the trouble of His Spirit did He solemnly testify' to them of the near Betrayal. We wonder not, that they all became exceeding sorrowful, and each asked, Lord, is it I?' This question on the part of the eleven disciples, who were conscious of innocence of any purpose of betrayal, and conscious also of deep love to the Master, affords one of the clearest glimpses into the inner history of that Night of Terror, in which, so to speak, Israel became Egypt. We can now better understand their heavy sleep in Gethsemane, their forsaking Him and fleeing, even Peter's denial. Everything must have seemed to these men to give way; all to be enveloped in outer darkness, when each man could ask whether he was to be the Betrayer.