correspond with the scene which Matthew describes (Matthew 26:21, etc.) as occurring during the Paschal meal, and preceding the departure of Judas before the Supper was instituted—"as they did eat." The ὁ ἐσθίων μετ ἐμοῦ in Mark 14:18 corresponds and finds its explanation in the scene described by John, as also his quotation from Psalms 41:1-13.
It does not follow, because the synoptics omit the "feet-washing," that they were ignorant of it; John's purpose was to record that which they had omitted. On the other hand, John does give some very significant indications of the same general current of inner life in the mind of Jesus and of the twelve.
Matthew (Matthew 26:14-16) shows that at this very moment Judas had so far given way to his avarice, impatience, disappointment, and innate pride and selfishness, as to be simply seeking his opportunity to betray his Master in the absence of the multitude.
He had his price; he was meditating treachery. Granting the mixture of motive which may have agitated him, we condemn the pleading of numerous modern writers, who almost extenuate his malice and represent him as victim of the violent vulgar passion of the multitude for a triumphant secular Messiah.
Every touch or stroke in the evangelic narrative shows how utterly Impervious to goodness the traitor really was; and John gives us a further hint, in addition to that supplied by the synoptists, as to the very commencement of the agony, the details of which they prolong into the night.
Jesus was troubled in the spirit (cf. notes on John 11:33). This is one of the strongest expressions used of the sorrows of Christ; the ταράχη even was deeper down in his nature than what is expressed by ἀδημονεῖν, λυπεῖσθαι, of Matthew.
The distress penetrated from "body" to "soul," and then to inmost "spirit." The Lord was terribly perturbed, not merely with approaching agony aggravated by treachery and desertion, but by the contrast between his love and the issue, between an apostle and his doom.
And he testified, and said, Verily, verily, I say unto you. A close specification of coming events takes the place of the more vague utterances of verses 17-19. One of you shall betray me. The synoptic account introduces the vivid scene of humble and heart-.
rending inquiry, "Lord, is it I?" to which the reply was made, "The one that dippeth his hand in the dish with me shall betray me," followed by a still more awful warning, and imprecation calling the self-consciously guilty man to hesitate, to pause for his own sake (Matthew 26:24).
And, further, we learn that Judas received the answer, unheard by his fellow-disciples that it was he who was in this imminent danger. This scene, however, was so impressive to the majority that the synoptic tradition failed to record a briefer side-scene, of which John was the principal witness, and which he here describes.
The disciples (therefore) £ were gazing on one another, being in perplexity concerning whom he spake. They were looking on in mute or whispering amazement and tribulation upon one another, being in sore bewilderment ( ἀπορούμενοι), but as yet they did not suspect Judas.
There was lying, says our text, reclining at the table, in the bosom ( ἐν τῷ κόλπῳ)— ἐπὶ το στῆθος, "against the breast"—one of his disciples whom Jesus loved. Observe, this sacred designation occurs in John 19:26; John 20:2; John 21:7,John 21:20.
In John 20:2 it is "the other disciple whom Jesus ἐφίλει, amabat, implying that the love of Jesus was not confined to John, but embraced Peter also; whereas here we have ὃν ἠγάπα, the higher love of respect and affection, diligebat.
We can have no doubt, from the enumeration of the group in John 21:2, etc., that it is one of Zebedee's sons. Now one of these, James, as we learn from the narrative of Acts 12:1-25., soon passed away.
The author of the Fourth Gospel does undoubtedly mean to refer to John, and to represent the disciple ἵν ἠγάπα ὁ ἰησοῦς as no other than himself. The attitude so carefully described had been adopted by the Jews at table.
It shows that John was seated, or was reclining, next to Jesus on his right, and therefore could, more easily than his next companion on the left, have sought and received an answer from the Lord. Whether this was Peter or Judas does not appear certain.
Edersheim has represented Peter's place as on the opposite side of the horseshoe table. Words from that distance could have been overheard by all. At the celebration of the Passover, the guests were accustomed originally to stand; but after the Captivity the custom fell into desuetude.