[5648] St. John xiii. 24.
[5649] St. Luke xxii. 25, 28.
[5650] Not temptation' - i.e. not assaults from within, but assults from without.
[5651] The sitting down with Him' at the feast is evidently a promise of joy, reward, and fellowship. The sitting on thrones and judging Israel must be taken as in contrast to the temptation' of the contradiction of Christ and of their Apostolic message - as their vindication against Israel's present gainsaying.
[5652] Pes. x. 2.
[5653] The whole formula is given in The Temple and its Services,' pp. 204, 205.
[5654] St. Luke xxii. 17-18
[5655] I have often expressed my conviction that in the ancient Services there was considerable elasticity and liberty left to the individual. At present a cup is filled for each individual, but Christ seems to have passed the one cup round among the Disciples. Whether such was sometimes done, or the alteration was designedly, and as we readily see, significantly, made by Christ, cannot now be determined.
[5656] Babha B. 97 b, lines 11 and 12 from top.
[5657] St. John xiii.
[5658] Pes. x. 4.
[5659] St. John xiii. 12-16.
[5660] St. John xiii.
[5661] Godet, who regards ver. 1 as a general, and ver. 2 as a special, introduction to the foot-washing, calls attention to the circumstance that such introductions not unfrequently occur in the Fourth Gospel.
[5662] ver. 2.
[5663] The contrast is the more marked as the same verb (bllein) is used both of Satan casting' it into the heart of Judas, and of Christ throwing into the basin the water for the footwashing.
[5664] St. John xiii.1
[5665] St. John xi.
[5666] Bengel: magna vis.
[5667] St. Chrysostom and others unduly urge the words (ver. 6), He cometh to Peter.' He came to him, not after the others, but from the place where the basin and water for the purification had stood.
[5668] St. Matt. xv. 22.
[5669] So the expression in St. John xiii. 11, more accurately rendered.
[5670] St. John xiii. 12-17.
[5671] podeigma. The distinctive meaning of the word is best gathered from the other passages in the N.T. in which it occurs, viz. Heb. iv. 11; viii. 5; ix. 23; St. James v. 10; 2 Pet. ii. 6. For the literal outward imitation of this deed of Christ in the ceremony of footwashing, still common in the Roman Catholic Church, see Bingham, Antiq. xii. 4, 10.
[5672] phelete.
[5673] The word is that employed in the Beatitudes,' makrioi.
[5674] Shem. R. 20.
[5675] Ezek. xvi. 9.
[5676] Comp. Ezek. xvi. 10; Ex. xix. 4; xiii. 21.
[5677] {hebrew} or {hebrew}.
[5678] Comp. St. John xiii. 17.
[5679] Kidd, 42 a.
[5680] Ber. R. 78.
[5681] Yalkut on Is. ix. vol. ii. p. 56 d, lines 12, 13 from top.
[5682] St. John xiii. 18, 19.
[5683] Ps. xli. 9.
[5684] At the same time there is also a terrible literality about this prophetic reference to one who ate his bread, when we remember that Judas, like the rest, lived of what was supplied to Christ, and at that very moment sat at His Table. On Ps. xli. see the Commentaries.
[5685] na frequenter kbatiks, i.e. de eventu usurpari dicitur, ut sit eo eventu, ut; eo successu, ut, ita ut' [Grimm, ad verb.] - Angl. so that.' And Grimm rightly points out that na is always used in that sense, marking the internal connection in the succession of events - kbatiks not teliks - where the phrase occurs that it might be fulfilled.' This canon is most important, and of very wide application wherever the na is connected with the Divine Agency, in which, from our human view-point, we have to distinguish between the decree and the counsel of God.
[5686] Phil. ii. 5-7.
[5687] St. John xiii. 20.
[5688] St. Matt. xxvi. 21.
[5689] St. Mark xiv. 18.
[5690] Pes. x. 4.