s concerning greatness, and particularly of the request of James
and John for the best places in the coming kingdom (Mark x. 35-45), and
would lead as naturally to the distress of heart with which Jesus declared
that one of the disciples should betray him, and that another of them
should deny him. The narrative in Mark favors the withdrawal of Judas
before the new rite was appointed. This must seem to be the probability in
the case, for the presence of Judas would be most incongruous at such a
memorial service. John's mention of his departure before the announcement
of Peter's approaching fall confirms this interpretation of Mark (Mark
xiv. 18-21; John xiii. 21-30).

193. The paschal memories furnished to Jesus an opportunity to establish
for his disciples an institution which should symbolize the new covenant
which he was soon to seal with his blood. Jesus regarded this new covenant
as that which was promised by the prophets, especially Jeremiah (xxxi.
31-34), and his thought, like that of the prophets, goes back to the story
of the covenant established at Sinai (Ex. xxiv. 1-11). In this way he gave
to his disciples a conception of his death, which later, if not
immediately, would help them to regard it as a necessary part of his work
as Messiah. They were now oppressed by the evident certainty that the near
future would bring their Master to death; he accordingly gave them a
sacred reminder of himself and of his death as an essential part of his
self-giving "for them;" for whatever the conclusion concerning the
disputed text of Luke (xxii. 19), the institutional character of the act
and words of Jesus is clear. As Holtzmann remarks (NtTh i. 304): "The
words 'this do in remembrance of me' were perhaps not spoken; all the more
certainly do they of themselves express what lay in the situation and made
itself felt with incontestable conclusiveness."

194. Several hints in the records seem to connect the meal in various
details with what is known of ancient custom in the celebration of the
Passover. The hymn with which according to Mark and Matthew the supper
closed is easily identified with the last part (Psalms cxv. to cxviii.) of
the so called _Hallel_, which was sung at the close of the Passover meal.
The mention of two cups in the familiar text of Luke (xxii. 17-20) agrees
with the repeated cups of the Passover ritual; so also do the sop and the
dipping of it with which Jesus indicated to John who the traitor was (John