herbs into salt water or vinegar, spoke a blessing, and partook of them, then handed them to each of the company; then one of the loaves of unleavened bread was broken; after this a second cup was filled, and before it was drunk the significance of the Passover was explained by the leader in reply to a question by the youngest of the company, after which the first part of the Hallel (Ps. cxiii., cxiv.) was sung, and then the cup was drunk; then followed the supper itself beginning with “the sop,”—­a piece of the paschal lamb, a piece of unleavened bread, and bitter herbs, wrapped together and dipped in the vinegar,—­which was passed around the company (compare the sop which Jesus gave to Judas); after the supper came a third cup, known as “the cup of blessing” (see I. Cor. x. 16); then followed grace after meat; then a fourth cup, in connection with which the remainder of the Hallel was sung (Ps. cxv. to cxviii.), followed by certain other songs and prayers.  See EdersLJM II. 496-512; AndLOL 488-494.

82. The washing of the disciples’ feet.  John (xiii. 1-11) says this occurred “during supper” (v. 2), and before the designation of the traitor.  Luke (xxii. 23-30) tells of a dispute about greatness among the disciples.  This dispute may have arisen over the assignment of places at table (compare Lk. xiv. 7 ff.; Mk. x. 33-45); if so, the reason for the lesson in humility is apparent.  See AndLOL 482-484; EdersLJM II. 492-503.

83. Did Jesus twice predict Peter’s denials?  Mark (xiv. 26-31) and Matthew (xxvi. 30-35) place the prediction after the departure for Gethsemane; Luke (xxii. 31-34) and John (xiii. 36-38), during the supper.  AndLOL 494 ff. thinks Peter was warned twice, EdersLJM.  II. 535-537 holds to one warning on the way to Gethsemane.  Antecedent probability favors this view.

84. Where in John should the institution of the sacrament be placed?  Probably after the departure of Judas (Mark xiv. 21f.; Matt. xxvi. 26), thus not before xiii. 30.  The most likely place is between, verses 32 and 33.  There is no break at this point, and it remains a mystery why John’s account of the passion omitted this central feature of early Christian belief and practice.  The omission argues for rather than against apostolic authorship, as a forger would not have ventured to disregard the leading service of the church in an account of the life of its Lord.  See Westcott, Comm. on John, 188.

85.  On the possible disarrangement of the last discourses (xiii. 31 to xvi. 33) in our text of John see Spitta, Urchristentum, I. 168-193; Bacon, Jour.  Bib.  Lit. 1894, 64-76; Burton, Bib.  Wld. 1899 I. 32.

VIII

The Shadow of the Cross

86.  See GilbertLJ 354-384; AndLOL 497-588; WeissLX III. 319-381; BeysLJ I. 390-432, II. 448-473; EdersLJM II. 533-620; KeimJN VI. 1-274; SandayHastBD II. 632f.