814 KATA ΙΩΑΝΝΗΝ XIII aii.r3,.23; XIII. 1. ΠΡΟ δὲ τῆς ἑορτῆς τοῦ "πάσχα, εἰδὼς ὁ ἸΙητοῆῦς ὅτι Vie 4; χι. ῃ -. ς a A 35. ἐλήλυθεν 1 αὐτοῦ ἡ dpa, "iva " µεταβῇ ἐκ τοῦ κόσµου τούτου πρὸς b xii. 23 5 , 4 σς/ N > a , 95 ο vii. 3 τὸν πατέρα, ἀγαπήσας τοὺς “idious τοὺς ἐν τῷ κόσµω, "εἰς τέλος αλ τά, sae aad Sap) x , 2 «5 , 25 e Mt. x.22, ἠγάπησεν αὐτούς. 2. καὶ δείπνου γενομένου,” τοῦ *SiaBddou ἤδη f Job 1 6. ε 3 a , 3 η , 3 , oe > _ Zech. iii. © βεβληκότος εἰς τὴν καρδίαν Ιούδα Σίμωνος ᾿Ισκαριώτου, ἵνα αὐτὸν 1. Mt.i
t.1v. 1. 6 Philo, de Abrahamo, p. 377.
1 ηλθεν in $ABKLN.
2 yevopevov in NCADN, vet. Lat. vulg. (coena facta) Pesh. ; Ύινομενον in BLX,
four times in Origen.
Ν΄ has γεινομ.
The present participle is adopted by
Tr.Ti.W.H., but the reasons assigned by Holtzmann and Weiss are insufficient.
T.R. gives the better sense.
épavrov, but indicating somewhat more strictly the origin of the utterances. He did not create His teaching, ἀλλ 6 πέµψας .. . λαλήσω, “ but the Father who sent me Himself gave me command- ment what I should say and what I should speak”. The former designates the doctrine according to its contents, the latter the varying manner of its delivery. Meyer and Westcott.—Ver. 50. καὶ οἶδα ... ἐστιν. ‘ And I know that His commandment is life eternal,” that is, the commandment which Jesus had received (ver. 49) was to proclaim life eternal. This was His commission; this was what He was to speak. He was to announce to men that the Father offered through Him life eternal. ‘‘ There- fore whatever I speak, as the Father hath said to me, so I speak.”
CHAPTER XIII. Here commences the slosing part of the gospel. It exhibits ihe manifestation of Christ’s glory in suffering and death. The first division embraces xili.-xvii., in which the faith of the believing is confirmed and unbelief [Judas] cast out.
Vv. 1-20. Fesus washes the disciples’ feet and explains His action.—Ver. 1. Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα, “before the feast of the Passover,” and therefore it was not the Paschal supper which is now described. According to John, though not in agreement with the Syn- optists, Jesus suffered as the Paschal Lamb on the day of the Passover, which in all Jewish households was terminated by the Paschal supper. How long before the Feast the supper here mentioned oc- curred is not explicitly stated, but the narrative shows it was the eve of the Passover. The note of time has an ethical rather than an historical intention. It is meant to mark that this was the last night of Jesus’ life. Therefore it is followed up by a full description of the
entire situation and motives. The main action is expressed in ἐγείρεται of the fourth verse; but to set his reader in the right point of view for perceiving the significance of this action the Evangelist points out three particulars regarding the mind and feeling of Jesus, and two external circumstances. (1) εἰδὼς . . . αὐτούς, “]εδις, knowing that the hour had come that He should pass [for the construction ὥρα ἵνα see xii. 23; µεταβῇ emphasises the change in condition im- plied] out of this world to the Father, having loved His own who were in the world [τοὺς ἰδίους, a more restricted and more sympathetic class than the οἱ ἴδιοι of i. 11. His especial and peculiar friends. The designation τοὺς ἐν τῷ κόσμῳ is added in contrast to ἐκ τοῦ κόσμου which described His future con- dition, and it suggests the difficulties they are left to cope with and the duties they must do. They are to represent Him in the world: and this appeals to Him], He loved them” eis τέλος, which is trans- lated ‘‘in-the highest degree’’ by Chrys., Euthymius [σφόδρα], Cyr.-Alex. [τελειο- τάτην ἀγάπησιν], Godet, Weiss; but Godet is wrong in saying that eis τέλος never means “unto the end,” see Mt. x. 22. Melanchthon renders “ perduravit donec pateretur”. He loved them through all the sufferings and to all the issues to which His love brought Him. The statement is the suitable introduc- tion to all that now looms in view. His love remained steadfast, and was now the ruling motive. The statement is further illustrated by the disappointing state of the disciples. [Wetstein quotes from Eurip., Troad., 1051, ovSels ἐράστης ὅσ- τις οὐκ ἀεὶ φιλεῖ; and from the Anthol., τούτους ἐξ ἀρχῆς µέχρι τέλους ἀγαπῶ, and ο. Shakespeare’s Sonnets, cxvi., “Love . . . bears it out even to the edge of doom”’.] (2) καὶ δείπνου γενοµένον,