The Life of Jesus of Nazareth: A Study

by Rush Rhees

The Last Supper

GilbertLJ 335-354; WeissLX III. 273-318; EdersLJM II. 479-532; AndLOL 450-497; KeimJN V. 275-343; BeysLJ II. 434-448; SandayHastBD II. 633-638.

The day of the last supper. John seems clearly to place it on the day before the Passover--13 Nisan. See xiii. I, 29; xviii. 28; xix. 14, 31, 42. Synoptists as clearly declare that the supper was prepared on the "first day of unleavened bread, when they sacrificed the Passover" (Mk. xiv. 12; see also Lk. xxii. 15); this is confirmed by the similarity between the Passover ritual as tradition has preserved it, and the course of events at the supper. Unless interpretation can remove the contradiction, John must have the preference. WeissLX III. 273-282, BeysLJ II. 390-399, accept John and correct the synoptists by him; thus the supper anticipated the Passover. Some hold that John can be interpreted harmoniously with synoptists, and be shown to indicate that the supper was on the 14th Nisan. So EdersLJM II. 508, 566f., 612f.; AndLOL 452-481; GilbertLJ 335-339. Others believe that a true interpretation of synoptists shows that in calling the last supper a Passover they correctly represent the character, but misapprehend the time, of the meal. For this argument see Muirhead, Times of Xt, 163-169, and read SandayHastBD II. 633-636 and his references. The debate is still on, but the advantage seems to be with those who assign the supper to the 13th and the crucifixion to the 14th Nisan.

Did Jesus institute a memorial sacrament? Read SandayHastBD II. 636-638, and Thayer, in Jour. Bib. Lit. 1899, 110-131; see also McGiffert, Apostolic Age, 68 ff. note; HoltzmannNtTh I. 296-304.

The Passover ritual. The order according to the rabbis was the following: the first cup of wine and water was taken by the leader, who gave thanks over it, and then it was shared by all (compare Lk. xxii. 17); then the head of the company washed his hands--Dr. Edersheim connects with this the washing of the disciples' feet, which changed the ceremony from an act of distinction into one of humble service; after this the dishes were brought on the table, then the leader dipped some of the bitter 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.

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.

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.

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.

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.