John 13:2,3

“ And a supper having taken place, when the devil had already put into the heart of Judas Iscariot, the son of Simon, to betray him, 3 Jesus knowing that the Father had given all things into his hands, and that he came from God and went to God. ” And first, the temporal determination: a supper having taken place.

The Alexandrian reading γινομένου, taking place, seems to me inadmissible. This expression could scarcely refer to anything but the Paschal supper: “While this supper took place Jesus rises.” But for this it would be necessary that the article τοῦ, the, should be wanting, that is to say, that the substantive should have been sufficiently determined by what precedes, which is not the case since the first words of John 13:1: “ before the feast of the Passover ” are rather suited to set aside the idea of the Paschal feast than to give rise to it. The present or imperfect, taking place, appears to me to be an adaptation, by the copyists, of this participle to the present ἐγείρεται, he rises, of John 13:4. It was not understood that the descriptive present rises might perfectly accord with the past tense of the participle: “(a) supper having taken place, Jesus rises.” It does not appear to me possible that this supper can be the Israelite Paschal supper.

The word δείπνου, designating that solemn supper, must necessarily have been marked by the article. The second determination is expressed in the two Alexandrian and Byzantine texts in two quite different forms; the Byzantine: “ the devil having already put into the heart of Judas that he should betray him. ” The Alexandrian: “ the devil having already put into the heart that Judas Iscariot, son of Simon, should betray him. ” Into whose heart? That of the devil, Meyer and Reuss answer. They take the Greek phrase: to put into the heart, in the sense of: to conceive the design of. But this sense is not tolerable. And where in Scripture is the devil's heart spoken of? Then, one does not put a thought into one's own heart. And why not say ἑαυτοῦ (of himself)?

Finally, since when does the devil dispose of men in such a way that it is enough for him to decide to make one of them a traitor, in order that this one should indeed become a traitor. It must therefore be explained: put into the heart of Judas (Baumlein, Luthardt, Weiss); but this term: into the heart, could not be thus used absolutely and without any complement fitted to define it. This reading is therefore inadmissible. It is probably due to a correction resting on the false idea that the fact expressed by the received reading would constitute an anticipation of that which is to be related afterwards in John 13:27; but wrongly; for at the moment when the supper took place, the treachery was really consummated in the heart of Judas; still more, according to the Synoptics, everything was already agreed upon between him and the Sanhedrim. The Byzantine reading simply says: the devil having already put into the heart of Judas...that he should betray him.

The design of this indication is not to set forth the long-suffering and benevolence of Jesus (Chrysostom, Calvin, Luthardt), or the perfect clearness of mind with which He goes to meet His fate (Meyer); nor again to indicate that time was pressing (Lucke). John wishes to give grounds for the different allusions which Jesus is about to make to the presence of the traitor throughout the whole course of the following scene (comp. John 13:10; John 13:18; John 13:21; John 13:26) and especially to explain the conduct and the severe word of Jesus in John 13:27. The Alexandrian reading παραδοῖ, instead of παραδῶ (T. R.), is explained in two ways by the grammarians: either as a contraction of the optative παραδοίη (see in Kuhner, Ausfuhrl, Gramm. a multitude of examples taken from Plato and other authors), or as a contraction of the subjunctive δόῃ, from δόω (for δίδωμι); so Baumlein, after Buttmann. As the first determination: a feast having taken place, answers to the first of John 13:1 (before the feast), so the reflection (the devil having put...) answers to that of John 13:1: having loved his own. The blackest hatred forms the counterpart to the most tender love.

The picture of the external and moral situation is completed by a third indication which helps us to penetrate into the inner feeling of Jesus and unveils to us the true meaning of the act of humiliation which is about to follow: “ Jesus knowing that...” This knowing is by no means the resumption of that of John 13:1; for it has a quite different content. It is not the sorrowful feeling of the approaching separation: it is the consciousness of His greatness which inspires in Him the act of humiliation which He is going to accomplish. Here, more frequently even than in John 13:1, the commentators interpret in the sense of: “ Although knowing; although feeling Himself so great, He humbled Himself.” This is, according to our view, to misconceive, even more seriously than in John 13:1, the evangelist's thought, as well as that of Jesus Himself. It is not in spite of His divine greatness, it is because of this very greatness, that Jesus humbles Himself, as He is going to do. Feeling Himself the greatest, He understands that it belongs to Him to give the model of real greatness, by humbling Himself to the lowest part; for greatness in the Messianic kingdom which He comes to inaugurate on the earth, consists in voluntary humiliation. This kind of greatness, still unknown here on earth, His own must at this moment behold in Him, to the end that His Church may never recognize any other. It is therefore inasmuch as He is Lord, and not although He is Lord, that He is going to discharge the office of a slave. Moreover, it is Jesus Himself who expresses this idea (John 13:13-14): “ You call me Master and Lord...If then,” and it is from these words that it is derived. Hence we understand the accumulation of clauses which recall to mind the features of the supreme greatness of Jesus: 1. His sovereign position: everything is put into His hands;

2. His divine origin: He comes from God; 3. His divine destiny: He returns to God (the repetition of the word God is to be remarked). It is in the consciousness of what He is, that He does what no other has ever done. The example becomes thus for His own decisive, irresistible: the servant cannot remain with proud bearing when the Master humbles Himself before him.