(30) He then having received the sop.--Comp. Note on John 13:27. The narrative is resumed from that point, John 13:28-29 being an explanatory note added by the writer. Returning to the record of what took place, he dwells again on the moment of receiving the sop as that in which the betrayer took the fatal step which could not be retraced.

And it was night.--These words doubtless state the physical fact that at the time when Judas left the room the darkness of night had already come on. He went out, and went out into the darkness of night. We cannot say that the writer meant them to express more than this, and yet we feel that there is in them a fulness of meaning that cannot have been unintentional. It was night; and he stepped forth from light into darkness; from the presence and guidance of the Light of the World, to be possessed by and guided by the prince of darkness. It was night; and St. John could hardly have written these words without remembering those he had written but a short time before: "If a man walk in the night, he stumbleth, because there is no light in him." (See Note on John 11:10.) Comp., for the way in which St. John gives emphasis to a tragic fulness of meaning by expressing it in a short detached sentence, John 11:35; John 18:40.

[(2) THE LAST WORDS OF DEEPEST MEANING TO THE FAITHFUL FEW (John 13:31 to John 16:33).

(a)His glory is at hand, because He is going to the Father; they are therefore to love one another (John 13:31-38);

(b)In the Father's house He will receive them to Himself. He is the Way, the Truth, the Life (John 14:1-10);

(c)Being in the Father, He will be present in the disciples (John 13:11-24):

(?) By answering their prayers (John 13:12-14);

(?)By sending to them the Paraclete (John 13:13-17);

(?)By abiding in them (John 13:18-24).

(d)His legacy of peace to them (John 13:25-31).]

Verse 30. - He then having received the sop went out straightway: and it was night. There is no advantage to be secured by omitting the οϋν, and connecting the η΅ν δὲ νύξ with the ὅτε (συν) ἐξῆλθε, nor is it preferred by the later editors. The immediate departure of Judas when he had taken the sop is compatible with all the context - a horror of the shadow of death falls on the tragic scene. He at least passes out into the outer darkness, apt symbol of his soul and of his deed. Hengstenberg imagines the Lord's Supper to have followed the previous words, and that the εὐθύς must be interpreted with some laxity, leaving time for the sacred meal to have been instituted and the solemn song to have been sung. It is difficult to say where the Eucharistic service is to be introduced, and every possible suggestion has been made. The statement of Luke 22:21, 22 makes it probable that the traitor was present at it. And all the synoptists make the indication of the traitor follow the institution of the Eucharist, and two of them place it on the very way to the garden of Gethsemane. Bengel, in harmony with his chronological scheme, supposes that the traitor went out and returned. According to Keim, the Eucharistic meal may be supposed to be introduced at the close of John 14. and before the discourse on the vine; but that discourse follows a summons of Jesus to his disciples to leave the upper chamber. And every attempt to find a place for it in the midst of the valedictory discourse is unsatisfactory (see these amply discussed in Godet, Lucke, Meyer). Thus Paulus, etc., place it after ver. 30. Lucke and Meyer, between vers. 33 and 34; but Peter's question looks back to ver. 33, allowing no such break. Neander and Ebrard place after ver. 32. Tholuck, after ver. 34, Lange identifies it with the new commandment; and Bengel makes the discourse down to John 14:31 precede Christ's journey to Jerusalem to keep the Passover, so that no clashing takes place. I think that the simplest solution of the difficulty is to put it at the commencement of the feast, and in the folds as it were of the sentence in John 13:2, which tells us that Jesus loved his disciples to the uttermost (εἰς τὸ τέλος). The endeavor made by Strauss, to argue from the silence of the fourth evangelist that he knew nothing of the institution of the Eucharist, is a great exaggeration. The synoptic tradition must, ex hypothesi of the late authorship of the Gospel, be well known to the author, and 1 Corinthians 11:33, etc., was ample proof of its historic basis. There was, in the entire representation of this Gospel, an intense perception of the inner meaning of the Eucharist, and of the new covenant and commandment based on the assumption of the Passion and death of the incarnate God; so that instead of describing the ceremonial, he expounds its ideas (see Introduction, pp. 105, 106.). Ver, 31 - John 16:33. - 3. THE VALEDICTORY DISCOURSES OF THE LORD.

13:18-30 Our Lord had often spoken of his own sufferings and death, without such trouble of spirit as he now discovered when he spake of Judas. The sins of Christians are the grief of Christ. We are not to confine our attention to Judas. The prophecy of his treachery may apply to all who partake of God's mercies, and meet them with ingratitude. See the infidel, who only looks at the Scriptures with a desire to do away their authority and destroy their influence; the hypocrite, who professes to believe the Scriptures, but will not govern himself by them; and the apostate, who turns aside from Christ for a thing of naught. Thus mankind, supported by God's providence, after eating bread with Him, lift up the heel against Him! Judas went out as one weary of Jesus and his apostles. Those whose deeds are evil, love darkness rather than light.He then having, received the sop,.... As soon as ever he received it, he

went immediately out; fearing lest an entire discovery should be made, and he be prevented accomplishing his design; or being more violently stirred up to it by, Satan, who after the sop entered into him, he directly went from Bethany to Jerusalem, to the chief priests, there, in order to consult and agree upon the delivery of him into their hands:

and it was night; this circumstance is added, to show how eagerly he was bent upon it; that though it was night, it did not hinder or discourage him from setting out on his journey to Jerusalem; and as this was a work of darkness, the night was the fittest time for it, and was a proper emblem of the blackness of the crime he was going to perpetrate.