20. Some hold that this verse has no connection with the context here; and that the words of Christ with which it was connected are omitted by our Evangelist. Others connect in various ways. With Beelen, we prefer to connect as follows. In verses 15‐17, Christ had exhorted the Apostles to share in His humiliations; then, in verses 18 and 19 he digressed, to speak of the treachery of Judas; and now after the digression He tells them, for their consolation, that they shall be sharers in His honour. Some harmonists place the institution of the Blessed Eucharist immediately after the words recorded in verse 20; others, after verse 22; and others, at other points in the narrative. 21. Cum haec dixisset Iesus, 21. When Jesus had said these turbatus est spiritu: et things, he was troubled in protestatus est, et dixit: spirit: and he testified, and Amen, amen dico vobis: quia said: Amen, amen, I say to unus ex vobis tradet me. you, one of you shall betray me. 21. *He was troubled in spirit.* As we said above on xi. 23, this perturbation of soul was freely permitted by Christ. The disclosure of the traitor had been begun earlier in the night. It is recorded more or less fully by the four Evangelists, but in such a manner as to render it extremely probable that Christ returned to the subject several times during the night. St. Matthew (xxvi. 21, and foll.) and St. Mark (xiv. 18, and following) record the allusion to the traitor, immediately before the institution of the Blessed Eucharist. St. Luke, on the other hand, records it immediately after the same event: “This is the chalice, the New Testament, in my blood, which shall be shed for you. But yet behold, the hand of him that betrayeth me is with me on the table” (Luke xxii. 20, 21). St. John does not refer, at least explicitly, to the institution of the Blessed Eucharist; but in his narrative the treachery of Judas is at first insinuated during the washing of the feet (verse 10); again alluded to in verse 18; and, finally, clearly foretold in verse 26. We can best reconcile all the Evangelists by holding that, in the hope of deterring Judas from his awful purpose, our Lord returned several times to the same subject: first, during the washing of the feet, as in St. John; then before the institution of the Blessed Eucharist, as in SS. Matthew and Mark; then, immediately after the institution, as in St. Luke; and finally, when the dipped bread was handed to the traitor, and he left the room, as in St. John.