52
zxiv.7. mrépvavy αὑτοῦ. 19. "dw ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα ed ὅταν γένηται, πιστεύσητε ὅτι " ἐγώ εἰμι. 20. ἀμὴν ἁμὴν λέγω ὑμῖν, cL 4 Ὁ "λαμβάνων ἐάν τινα πέµψω, ἐμὲ λαμβάνει: 6 δὲ ἐμὲ λαμβάνων,
ee μα. λαμβάνει τὸν πέµψαντά pe.”
πώ» 21. Ταῦτα εἰπὼν ὁ ᾿Ιησοῦς ° ἐταράχθη τῷ πνεύµατι, καὶ ἐμαρτύρησε
ο σι 17. καὶ εἶπεν, “'᾽Αμὴν ἀμὴν λέγω ὑμῖν, ὅτι "εἷς ἐξ ὑμῶν παραδώσει pe.”
22. Ἔβλεπον οὖν eis ἀλλήλους οἱ μαθηταὶ, ἀπορούμενοι περὶ τίνος ᾿
e Lk. xvi.22. λέγει.
the doing subjectively conditioned.” Meyer. On the double protasis see Burton, 268. µακάριοι is usually trans- lated ‘“‘ blessed,” Mt. v. 3, John xx. 29, and should be so here.—Ver. 18. This blessedness, He knew, could not attach to all of them: οὐ περὶ πάντων ὑμῶν λέγω, “I speak not of you all,” I do not expect all of you to fulfil the condition of blessedness. ἐγὼ οἶδα οὓς ἐξελεξάμην, “I for my part (in contrast to the disciples who were in ignorance) know the men whom I have chosen as Apostles,” and am therefore not taken by surprise by the treachery cf wi. of them. For the choice of Judas see vi. 7ο, where the same word ἐξελεξάμην is used. GAN ἵνα .. . The simplest con- struction is: ‘‘ but I chose Judas in order that,” etc. This may not, however, in- volve that Jesus consciously chose Judas for this purpose. That is not said, and can scarcely be conceived. The Scripture which waited for fulfilment is Ps. xl. 9, 6 ἐσθίων ἄρτους µου ἐμεγάλυνεν ἐπ᾽ ἐμὲ πτερνισµόν. Eating bread together is in all countries a sign, and in some a covenant or pledge of friendship. Cf. Kypke on ὁμοτράπεζος and Trumbull’s Blood Covenant, p. 313, and Oriental Life, Ῥ. 361. Here the fact of Judas’ eating bread with Jesus is introduced as ageravating his crime. ‘To lift the heel” is to’kick, whether originally used of a horse or not ; and expresses violence and contempt.—Ver. 19. This grave announcement was made at this point and not ‘previously, ἀπ᾿ ἄρτι, “from henceforth ” (as if the knowledge result- ing from the announcement rather than the announcement itself were dictating the expression) “I tell you before it happens, that when it has happened you may know that I am He,” z.e., the Messiah in whom these predictions were destined to be fulfilled.—Ver. 20. But lest this announcement should weaken their confidence in one another and in their own call to the Apostolate (‘‘ pro- babile est voluisse Christum offendiculo
9 ~ fal fol ~ 23. ἣν δὲ ἀνακείμενος εἷς τῶν μαθητῶν αὐτοῦ ἐν τῷ "κόλπῳ
mederi’’. Calvin) He hastens to add: ἀμὴν . .. πέµψαντά µε [ᾶν τινα better than ἐάν τινα]. He gives the assurance that those whom He sends as His apostles will be identified with Himself and with God.
Vv. 21-30. Fudas is eliminated from the company.—Ver. 21. Ταῦτα εἰπὼν... παραδώσει pe. Two elements in the company had prevented Jesus from freely uttering His last counsels to the Twelve. (1) They had manifested dissension which would prevent them from acting together when He was gone, and a temper which would prevent them from receiving His words. And (2) there was among them a traitor. The first element of discord had been removed by the feet-washing. He now proceeds to eliminate the second. But to have at once named the traitor would have been fatal. Peter and the rest would have taken steps to defeat, if not to put an end to Judas. Therefore He merely says, els ἐξ ὑμῶν παραδώσει µε. This it was which troubled His spirit, that one of the Twelve whom He had so cherished should turn traitor, using the familiarity and knowledge of intimacy to betray Him.—Ver. 22. The disciples-had no idea who was meant. Ἔβλεπον .. . λέγει, Judas could scarcely be ‘‘at a loss to know of whom He spoke”’.—Ver. 23. fv... ‘Ingots, the disciple whom Jesus loved lay next Him, ἐν τῷ κόλπφ. Two arrangements of guests at a table were in vogue. They either lay at right angles to the table and parallel to one another, each resting on his left elbow and having his right hand free (see Rich’s Dict., s. v. Tri- elinium, Lectus, Accubo); or they lay obliquely, the second reaching with his head to ‘the sinus of the girdle (ké\7os)”” of the first, and with the feet of the first at his back; while the third occupied the same posture relatively to the second (see the engraving in Becker’s Charicles, 327, and Lightfoot, p. 1095, who says that this second arrangement prevailed in Palestine in the time of Christ). John