By Alfred E. Garvie
Part 7
XVI. THE UPPER ROOM (John xiii.-xvii.).
In these chapters,
there emerge a number of
questions. Is the record of the
washing, of the disciples' feet
historical, and why does the
Fourth Gospel alone contain it?
Why is this Gospel silent
regarding the institution of the
Lord's Supper, and at what point
in the narrative should it be
inserted? Is the discourse
assigned to Jesus authentic, and
is the present the original
order?
(1) As regards the first
question, not only is the action
characteristic of Jesus, but the
details bear all the marks of
the eyewitness. The introductory
verses (1-3) give the
evangelist's interpretation of
the consciousness of Jesus in
performing this service, and
have his theological
peculiarity; but even here his
insight seems to deserve our
trust, as the contents of the
discourse which follows afford a
solid foundation for such an
interpretation. The writer in
his Studies in the Inner Life of
Jesus (351-355) has suggested
that the Fourth Evangelist was
himself the householder, who
provided the Upper Room. (i.)
The absence of a slave to
perform the menial office
assumed by Jesus was a failure
in hospitality (cf. Luke vii.
44) which Peter, though
prominent in the incident, did
not report, as that would have
appeared " as a censure of a
fellow-disciple, and one whom,
owing to his position in
Jerusalem and influence with the
priesthood, it was desirable not
to offend," and which the
evangelist records as a personal
confession. For, even if there
may have been danger in
introducing a slave into the
room, the host ought to have
assumed the task himself. (ii.)
The reference in verse 23, "
there was at the table reclining
on Jesus' bosom one of His
disciples, whom Jesus loved," is
also probably to the host. "
Would this not be the place for
the host, even if he had
surrendered to Jesus the
presiding function? Might not
his claim for that favoured
position explain the jealousy of
the other disciples?" (op. cit.
p. 351), and: so have aggravated
their disinclination, due to
conflicting ambitions, to render
this humble service? It is a
common assumption, due to
transferring to the ministry of
Jesus the ecclesiastical
traditions of a later age, that
only the twelve can have been
present with Jesus in the Upper
Room, and that accordingly the
reference must be to John the
son of Zebedee. "Had this
disciple been John, the son of
Zebedee, known as one of the
apostles, such an allusion would
seem an affectation; but if the
disciple was known as such only
after many years to the circle
of his own disciples, whose
reverence and affection
conferred on him the distinctive
title 'the disciple whom Jesus
loved,' it seems natural." In
dealing with the connexion of
the evangelist with the high
priest, the question will be
raised, why his personality is
thus shrouded in secrecy. It is
also probable, as has been
already suggested, that the
description is not the
evangelist's, but his
disciple's. (iii.) In verse 28
the evangelist asserts that none
of the disciples knew why Jesus
gave Judas the sop, and sent him
on his errand of treachery.
Evidently he is himself an
exception. " The beloved
disciple alone heard Jesus'
words, and probably by sign
Jesus had made him understand
that the secret was to be kept,
especially from inquiring Peter,
who, had he known, would
probably never have allowed the
traitor to escape alive" (p.
359). May we not add the name of
John the son of Zebedee, who was
ready to call down fire on the
inhospitable Samaritan village
(Luke ix. 54)? The evangelist
himself had learned from Jesus
the truth of the necessity of
His death, and thus in
submission to the Master's
teaching did not seek to hinder
the departure of Judas. It is
probable that he was not an
eyewitness of Gethsemane because
when he left the Upper
Room it was to go to the High
Priest's house to be better
informed of the plans of the
enemies of Jesus, who had now
got a tool in Judas. It is
possible to find an intelligible
consistency in the allusions
made in the narrative to the
evangelist.
(2) Turning now to the second
question, why is the Lord's
Supper not recorded? the
following reasons for the
evangelist's silence may be
suggested. (i.) He wrote at a
date long after the apostolate
of Paul, and in a community, and
to communities, to which Paul
had ministered, and to which
Paul's account of the Lord
Supper, as found only in 1
Corinthians, but as probably
given to all the churches to
which he had delivered his
Gospel, was thoroughly familiar.
There was no need of repeating
an account which had become a
part of the order of worship of
the Churches. (ii.) It may be
even that superstitiou8 ideas
were so attaching themselves to
the ordinance, that the
evangelist was unwilling to give
them any sanction. May not his
attitude be represented in this
matter by the logion of Jesus
(vi. 63), whatever may have
been the occasion of its
utterance? If verses 53-56 in
chapter vi. contain an authentic
explanation of the significance
of the words of institution by
Jesus Himself to the beloved
disciple, it may not have been
by accident or by association
of ideas alone that the passage
drifted to its present context;
but the evangelist may
intentionally, to avoid
misunderstanding, have detached
the saying from any connexion
with the supper in the Upper
Room. There was some reason why
he did not, because he felt he
could not make use of this
incident for the purpose of his
Gospel; and this seems as
likely a suggestion as any which
can be offered.
(iii.) It has been suggested
that verse 34 refers to the
institution of the Lord's
Supper. "It has been
conjectured," says Westcott (St.
John, p. 198),
"that the' new commandment is the ordinance of the
Holy Communion which was
instituted to the end that
Christians might love one
another ' by recalling in that
the crowning act of Christ's
love. H this be so, the words,
that ye love one another, give
the purpose and not the
substance of the commandment. It
is however difficult to suppose
that such an institution would
be spoken of as a 'commandment'
(ἐντολή, 1 John ii. 7; iii.
22)." Westcott's objection seems
altogether insufficient, and the
suggestion is most attractive. H
we accept it, then the departure
of Judas was prior to the
institution of the supper, and
he took no part in it. Matthew
and Mark both place the
announcement of his treachery
before, and Luke alone after,
the supper. If we may here
appeal to psychological
probability, it is more probable
that the spirit of Jesus was
oppressed by the presence of the
traitor, that only when he had
gone there came to Him the
exaltation of spirit indicated
in verses 31 and 32; and that it
was in this mood that the new
commandment was given. Do not
these words imply the
accomplished sacrifice and
salvation of which the supper is
the memorial? Although it is
but a conjecture, yet it is
probable that the institution of
the supper is to be placed in
this context.
(3) Many who have difficulty
about accepting some of the
teaching of Jesus presented in
the Fourth Gospel hesitate about
challenging the authenticity of
the discourse in the Upper Room
; Wendt, for instance, is
prepared to accept the discourse
with the exception of the
passages referring to the
betrayal by Judas, and the
closing words of John xvi. 13:
καὰ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν (St. John's Gospel, p.
163); and the writer himself
feels warranted in regarding the
discourse as a whole as more
fully an authentic report of
Jesus' teaching than appeared
probable when he dealt with the
subject in his Studies of the
Inner Life of Jesus. (i.) The
considerations there advanced,
that the characteristic
vocabulary of the evangelist
appears in the reproduction of
Jesus' teaching, that
reminiscence passes over into
reflexion, that germinal
thoughts of the Master's have
been developed in the experience
of the disciple, that sayings
from another context have been
attracted by association of
ideas—must still be maintained;
although it now appears to him
that probably the teaching has
been less modified by all these
influences than at any one time
seemed certain to him. (ii.) It
is altogether likely that Jesus
in the Upper Room said a great
deal more to His disciples than
the Synoptists record, that the
evangelist, with keener personal
sympathy and finer spiritual
discernment, was more deeply
impressed by, and so was more
thoroughly retentive of, this
teaching than the others who
heard it, and that all unwitting
he wove into the texture of the
discourse teaching which Jesus
had given to himself in private
converse on other occasions.
This last statement demands some
justification as regards the two
points assumed. The writer, some
years ago, dealt in public
discourse with a theological
topic of considerable
difficulty, and afterwards in
private converse with one of his
hearers explained, illustrated,
and justified his previous
utterance. In the report which
this hearer afterwards sent to a
paper the private talk was
blended with the public speech.
The case of Mary of Bethany
(Luke x. 39), who "sat at the
Lord's feet and heard His word,"
and who by her deed of love
showed an insight which Jesus
did not find in the company of
the twelve, raises the
presumption that outside of that
circle there were intimates of
Jesus to whom He could lay bare
His heart as He could not to
others. (iii.) In the report of
the discourse-the announcement
of the betrayal by Judas, the
words of comfort, the calls to
faith, the command of love, the
demand for fruit, and the
promise of a speedy reunion, and
of the other Paraclete, the
assurance of the advantage to
Himself as well
as to them of His return to the
Father—there is nothing which
can be regarded as beyond the
circle of Jesus' interest and
knowledge in the Upper Room. It
is the familiar filial
consciousness which finds
expression. The announcements of
the Passion in the Synoptists
were always accompanied by the
assurance of resurrection; and
this implied a renewed
intercourse, if under other
conditions, with His disciples
(cf. Matt. xxviii. 20). The
Baptist declared that the
Messiah would baptize, not with
water only, but with the Holy
Ghost, and with fire (iii. 11).
And Jesus recognised the
operation of the Spirit in His
own ministry (xii. 28), and
promised His disciples the
Spirit, who would speak in them
in times of persecution for
their defence (x. 20). After the
Resurrection the disciples were
expectant of the power from on
high, the descent of the Spirit
(Luke xxiv. 49; Acts
i. 4, 5). If the Spirit's
operation in the apostolic
Church presents a double aspect,
the abnormal spiritual gifts
(including the prophetic
referred to in xvi. 13) and the
inward enlightening and renewing
influence, it is not at all
improbable that the latter
conception was present in the
teaching of Jesus as well as the
former. Wendt's objection to the
last clause of xvi. 13 seems
invalid. The prediction of
Judas' betrayal, to which he
also takes exception, is
paralleled in the Synoptics.
While we must admit a
theological pragmatism in the
Gospel, it is not necessary to
find in xiii. 21-30 the "purpose
to lay an express emphasis on
the fact that Jesus was not
deceived and outwitted by the
traitor" (op. cit. pp. 161-2).
(iv.) Recognising that there are
probably various strands in
the discourse, it must be
admitted that after
rearrangement of several of the
passages there is a continuity
and consistency in the argument
which makes it impossible for
the most part to offer any
detailed analysis; but there
are verses here and there which
do not fit into their context,
or betray so distinctly the
evangelist's rather than Jesus'
own standpoint, that we may with
a certain measure of confidence
affirm that they did not belong
to the original discourse. In
chapter xiii. verse 19 betrays
the writer's pragmatism, as does
xiv. 29. Is it likely that Jesus
explained to His disciples that
He had uttered the prediction,
not because it was rooted in,
and grew up out of, the
occasion, but in order that in
the future the fulfilment might
confirm their faith? Possibly
in both cases the evangelist's
explanation was changed from the
third to the first person, and
so made to appear a saying of
Jesus (such explanations are
found throughout the Gospel;
e.g. ii. 21, 22;
xii. 33). Wendt connects verse
20 with verse 17, and gets rid
of the intervening verses as· an
interpolation; but the connexion he suggests is rather
far-fetched; and if we regard
verse 18 as authentic, verse 21
should immediately follow it,
and verse 20 must appear the
interpolation. Not only is it
inappropriate to the context,
but it is similar to the saying,
Matthew x. 40, which is in what
seems the proper setting. Verses
34 and 35 might appear an
intrusion also, as Peter's
question in verse 36 seems to
follow on Jesus' declaration in
verse 33; but it is probable
that it took Peter some time to
realise the import of Jesus'
words, and he interrupted at a
point unsuitable for his
question. In chapter xiv. verse
21 takes up the thought of verse
15, and the intervening verses
seem, if not an interpolation,
yet a digression. Similarly
verse 26 breaks the continuity
of verses 25 and 27; so also
xvi.? attaches itself naturally
to xv. 25, and verse 16 to verse
6. These four passages about the
the Spirit (xiv. 16-20, 26; xv.
26-27; and xvi. 7-15) may
possibly have belonged
originally to another context,
and have been inserted here
where there were points of
contact. The question does
obtrude itself, would Jesus give
the whole company of disciples
teaching about the Spirit so
much in
advance of what we find
afterwards current in the
apostolic Church? Regarding the
expanded metaphor or allegory in
chapter xv. 1-8 we may ask, as
we have already done in regard
to x. 1-16, whether it may not
have been originally in the
parabolic form. It is probable
at least that the figure and the
interpretation were not 110
blended together in Jesus'
utterance as in the evangelist's
report. (v.) The high-priestly
prayer of chapter xvii. also
presents some difficulties. It
is not impossible, or even
improbable, that, when the
company had risen from the
table, Jesus did pray aloud, and
so seek to strengthen the
disciples for what was awaiting
them. The language of the prayer
is more like that of a soliloquy
in God's presence with no
reference to the presence of
others than that of public
devotion; but we cannot deny
the possibility that, moved by
His deep feeling, Jesus did lay
aside all reserve, and did lay
bare His heart before His
disciples. We cannot assume,
however, that we have the
ipsissima verba,
unaffected altogether by the
channel of their transmission,
the reflective mind of the
evangelist. Yet the prayer does
resume the varied teaching that
had just been given; and if we
can accept that as authentic, we
need not hesitate about the
genuineness of this utterance.
One verse there is, which must
be regarded as a gloss of the
evangelist's. The writer cannot
believe that the theological
definition of verse 3 can have
fallen from the lips of Jesus.
Could He have used of Himself
the title Jesus Christ? MacGillivray (Expository Times,
April, 1914, p. 333), after
referring to his personal
experience in interjecting an
idea suggested by a speaker into
rough notes of his speech,
concludes, "John, in recording
the prayer, must have enjoyed
intense spiritual elevation, and
it may be this sentence, which
ordinarily would be placed in
the margin as a pious
ejaculation, was from the very
beginning a part of the text."
(4) While, with these
qualifications, we may accept
the report as a whole as
authentic, there is very good
reason for maintaining that
there have been considerable
displacements, and that to
restore continuity to the
teaching we must rearrange a
number of the passages, In his
New
Translation of the New
Testament Dr. Moffatt inserts
chapters
xv. and xvi. in the middle of
verse 31 of the thirteenth
chapter. Chapter xiv. follows
xiii. 31b-38, and is followed by
chapter
xvii. He offers an explanation
in his Introduction to the New
Testament, p. 556. (i.) The
words in xiv. 31, "Arise, let us
go hence," were a summons to the
disciples to rise from supper,
and to start for the garden of
Gethsemane. While it is probable
that as the whole company stood
Jesus did offer the prayer
contained in chapter xvii. it is
extremely improbable that He
would then deliver the discourse
contained in chapters xv. and
xvi. The passage xiv. 25-31
sounds like the conclusion of
the discourse. Is it likely that
Jesus would have uttered the
reproach in xvi. 5, "None of you
asketh me, Whither goest Thou?
"after Peter had asked the
question in xiii. 36, " Lord,
whither goest Thou?" or Thomas
had made the inquiry in xiv. 5,
"Lord, we know not whither Thou goest; how know we the way?"
The perplexity expressed by the
disciples in xvi. 18 seems
incongruous after Jesus'
declaration in xiii. 33 and xiv.
18, 19. There is general
agreement that chapters xv. and
xvi. should precede chapter
xiv.; but there is difference of
opinion as to the place in
chapter xiii. where they should
be inserted. (ii.) There are
three theories current. Wendt
(op. cit. p. 101 ff.) would
place these chapters between
verses 35 and 36. This
suggestion ignores the
incongruity of having xvi. 18
after
xiii. 33, although this is not
an insuperable difficulty. The
allegory of the Vine in xv. 1-8
follows very appropriately on
verse 35; and Jesus' mood of
exaltation in verse 31 can be
very fitly explained as due to
the relief He experienced when
the traitor departed and He was
left with faithful disciples. A
serious objection, however, is
that 36 links itself so closely to
verse 33, as has already been
indicated. It also " reduces
xvi. 29-33 and xiii. 36-38 to
the level of mere episodes
between xiv. 1-2 and xvi. 27-28
" (Moffatt). Bacon places the
two chapters between verses 20
and 21; but also puts verses
36-38 after xvi. 31-33. But,
unless with Wendt we treat
verses 21-30 as an interpolation
not belonging to the source, it
properly follows verses 18 and
19 (the interruption of the
sequence by verse 20 having been
already explained); and it is
probable that the departure of
the traitor did take place
before Jesus began fully to
unburden His soul to His
disciples. The severance of
verses 36-38 from verses 31-35
is a further objection.
Moffatt's arrangement-chapters
xv. and xvi. between 31a and 31b
of chapter xiii.-is the same as Spitta's. One objection to this
arrangement is that the mood of
exaltation which is uttered in
verses 31-32 seems probable as
an immediate reaction from the
withdrawal of the traitor, but
it fits into the context given
to it in the rearrangement. In
favour of it are the following
considerations. The incongruity
of xvi. 18 after xiii. 33 and
xiv. 18, and the introduction of
xvi. 5 after xiii. 36 or xiv.
5-6 is avoided; the sequence of
xiii. 21-30 and 18-19, and also
36-38 and 31-35, is maintained;
the declaration of xiii. 31b, 32
follows fitly on the confidence
of the Father's presence and
victory over the world expressed
in xvi. 32-33, the prediction of
Peter's denial appears more
probable in the closing
conversation than before the
more
formal discourse.
To the writer accordingly
Moffatt's rearrangement
commends itself as the most
probable. His summary of the
discourse as thus rearranged
clinches his argument. "After
the withdrawal of Judas, Jesus
in view of the wine at table
(Mark xiv. 25, Luke xxii. 18,
Didache ix. 2) utters the
parable of the Vine (xv. 1f.),
beginning with a special and
warning allusion to the recent
apostasy of his friend (an
unfruitful branch, xv. 2 = xiii.
30-31, xv. 6 = xiii. 27), and
urging brotherly love as the
bond of life (xv. 9 f., carrying
on
xiii. 14f.; cf. also xiii.
10-11, echoed in xv. 2-3, xiii.
17-18 in xv. 4-5, xiii. 18 in
xv. 16, and xiii. 16 in xv. 20).
The connexion of thought between
xiii. 1-30 and xv. grows in fact
more vivid as the two passages
are set in juxtaposition: thus
the love of the
disciples suggests to Jesus (xv.
18f.) the hatred shown them by
the outside world, whose
persecution forms the next topic
(xv 18-xvi. 3), passing over
into the compensations for the
bodily absence of Jesus from His
afflicted followers (xvi.
4-xvi. 33). This stream of
counsel and warning closes with
a word of triumph (xvi. 33 =
xiii. 3lb.-32), which runs out
into a renewed appeal for mutual
love among the disciples. Then
follows Peter's protest (xiii. 36-38), exactly as in the
Synoptic tradition (Matt.
xxvi. 31-35), after Christ's
mournful anticipation (xvi. 32).
The final discourse of xiv. ends
in the prayer of xvii. (cf. xiv.
30 = xvii. 1, xiv. 6 f = xvii.
2 f., xiv. 13 = xvii. 4). In the
solemn pause before the exit-a
pause too short for such a
discourse as that of xv. and
xvi.-Jesus utters this sublime
rhapsody of faith, and then
(xviii. 1) leads the disciples
out to face the end." (op. cit.
p. 557).
(5) This discussion suggests
three considerations of a more
general character. (i.) The
Gospel so often presents Jesus
in a polemic and assertive
attitude that it is an
immeasurable gain to be able to
regard this discourse as for the
most part authentic, and thus to
become acquainted with Jesus in
His more tender, gracious,
consolatory and attractive
aspect. We may claim that the
present object of Christian
faith was then all He now is, in
historical reality. (ii.) While
the discourse would have value "
as the Evangelist's inspired
interpretation of his real
experience of the indwelling and in-working of the living Christ
by His Spirit just as the
Apostle Paul's exposition of the
Gospel of the grace of God in
Christ Jesus." (Studies in the
Inner Life of Jesus, pp. 372-3),
yet it is for the confirmation
of faith to be able to regard
that experience as the fulfilment by the living Christ
of promises, assurances and
comforts, given by the
historical Jesus. Could there
have been such fulfilment in the
experience had there not been
the prediction in the history?
(iii.) Even had John, the son of Zebedee, as presented in the
Synoptics, been capable of
apprehending, appreciating, and
appropriating, and thus
preserving and transmitting such
teaching, would he, as the close
companion of Peter, not so have
influenced him as to make
impossible the partial
presentation of the teaching and
work of Jesus, for which Peter
as the source of Mark was
responsible? Two close
companions could not have been
the sources of two so divergent
streams of tradition.
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