man is betrayed! good were it for that man if he had never been born. 22 And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat; this is my body. 22 1 good were it for that man if he had not been born. 2 And as they were eating, he took bread, and when he had 3 blessed, he brake it, and gave to them, and said, Take ye: this is my body. a Matt. 26: 26; Luke 22: 19; 1 Cor. 11: 23.-1 John 17: 12......2 For ver. 22-25, see Matt. 26: 26-29; Luke 22:18-20; 1 Cor. 11: 23-25......3 See Matt. 14: 19......4 1 Cor. 10: 16; comp. John 6: 53. as if almost pointing at him. Observe here that human guilt was not lessened by the prophetic prediction, or by the Divine purpose. God often brings good out of evil without, on that account, excusing the evil. "Surely the wrath of man shall praise thee" (Ps. 76: 10). The closing words of ver. 21 are an awful expression. Human life, if rightly spent, is a great blessing, but it may be so spent as to be not "worth living," yea, even a curse. It is probable that Judas, to whom these terrible words referred, went out soon after they were spoken (John 13: 30), and so was not present when the Lord's Supper was instituted. This view agrees readily with the order of Matthew and Mark. In Luke (22: 19 f.), it seems to be otherwise; for there the Lord's Supper is described before relating what was said as to the betrayer. But Luke begins his account (22:15 f.) by speaking of our Lord's interest in this paschal meal, and his distributing one of the paschal cups; and then goes on at once to speak of his breaking the loaf and giving them another cup "after supper" (ver. 20), and then apparently returns to relate what was said of the betrayer, and the contention who should be greatest, which matters had really occurred before the institution of the Lord's Supper. This supposition harmonizes Luke's order with that of Matthew and Mark, and leaves us quite at liberty to understand that Judas went out before the Lord's Supper was instituted. 22-31. (Comp. Matt. 26: 26-35; Luke 22: 19, 20, 31-34; John 13: 36-38; 1 Cor. 11: 23-26.) Taking his materials from the Passover meal which they were eating, Jesus appointed a new feast. The Passover supper commemorated well-known events in Egypt. This new feast, "the Lord's Supper" (1 Cor. 11: 20), was to commemorate the Lord's death. After establishing this simple and touching ceremony, Jesus goes out toward Gethsemane, and on the way warns them that they are about to abandon him, and one of them to deny him. VI. JESUS ESTABLISHES THE LORD'S SUPPER, 22-25. Remember that besides Matthew, Mark and Luke, we have a fourth account of this scene in 1 Cor. 11 : 23-26, which Paul says he "received of the Lord." The accounts differ in details, precisely as in many other parts of the Gospels, without involving any real contradiction. They fall into two pairs, the accounts in Luke and 1 Corinthians being similar, and those of Matthew and Mark. 22. As they were eating, namely, the Passover meal. The bread. Bread, or a loaf," as in Margin; it cannot be determined in which sense the word is here to be taken, and the difference is not important. The form of the loaf would not be that familiar to us, but a round, flat cake. The bread was unleavened, as required in the Passover, but no importance attaches to that fact in regard to the new feast. Blessed. This may mean blessed the bread or blessed God. There is the same ambiguity in 6: 41; but in Luke 9: 16 it is " 'blessed them," that is, the loaves and the fishes. To bless the bread would be simply to ask that it might be blessed to those who take it. Take ye. Matthew adds "eat," and this was introduced into Mark in later copies. This is my body. Obviously a figure of speech, as in John 10:9; 15: 1; Rev. 22: 16, and very often in Scripture. The idea of understanding that the bread really became the Saviour's body when he was lying there among them, could never have entered into the minds of the apostles. Four different views of the meaning of this expression now prevail in the Christian world. (1) Transubstantiation, which represents the Roman Catholic view, means that the bread ceases to be bread, and its substance is changed into the substance of the glorified body of Christ. (2) Consubstantiation, the term invented by Luther, and still used by some of his followers, means that with the unchanged substance of the bread is united the substance of the glorified body of Christ. (3) The view of Calvin, now held by Presbyterians, Methodists, and many Episcopalians in this country, appears to be that to the taking of the bread is attached by Divine appointment a special spiritual blessing, which is received by all who take the bread in faith, and which cannot be had without taking it. Hence, they feel that other Christians who do not invite them to partake of the bread are denying them the opportunity of a spiritual blessing. (4) The view of Zwingli, 23 And he took the cup, and when he had given thanks, he gave it to them: and they all drank of it. 24 And he said unto them, This is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the kingdom of God. 3 23 And he took a cup, and when he had given thanks, he gave to them: and they all drank of 24 it. And he said unto them, 2 This is my blood of 25 the covenant, which is shed for 4 many. Verily I say unto you, I will no more drink of the fruit of the vine, until that day when I drink it new in the kingdom of God. 1 See Matt. 15: 36......2 1 Cor. 10: 16; comp. John 6: 53......3 Exod. 24: 8; comp. Zech. 9:11; now almost universally held by Baptists, is that the bread is simply appointed as a symbol or memento which we take in remembrance of the Saviour's body, and that the natural effect of such a memento or symbol in vividly reminding of the Saviour, and kindling grateful affection toward him, is blessed to the devout participant. A memento of the departed may be a very simple thing, and yet deeply move the heart. It is a pity the Christian world has so widely departed from the beautiful simplicity of this ordinance. To the words, "This is my body," Luke adds (22:19), "which is given for you," and Paul (1 Cor. 11:24), "which is for you." In the latter case it early became common to add the word "broken," or the word "given" (as in Luke). Hence the frequent use of the term broken in connection with this ordinance; but the word is unquestionably spurious in 1 Corinthians, and does not occur in even the common text of the Gospels. There may Some have 23-25. The cup. 23. A cup. have been several cups on the table. curiously inquired to which of the cups then commonly taken in the Passover supper this cup corresponded, but we cannot decide, and the inquiry is useless. Given thanks. There is no important difference between this term and blessed,' ," used above in regard to the bread (in which case Luke and Paul use given thanks"). Either term naturally suggests also the idea conveyed by the other. The Greek word for thanksgiving is evxapioría, and from this the Lord's Supper early began to be called by many Christians the Eucharist. 24. This is my blood. The form of expression is just the same as "This is my body" above, and so as to the meaning, and the four different opinions. Of the covenant. It was common for a covenant to be ratified by the blood of a slain animal. So with the covenant made between Jehovah and Israel at Mount Sinai (Exod. 24: 3-8; comp. Heb. 9: 19, 20). So Jesus declares that his blood will be covenant-blood, and in Luke (2220) and Paul (1 Cor. 11: 25) the word 66 mon to insert "new" in Matthew and Mark also as in King James). This new covenant is explained in Heb. 8, 9, to be that predicted in Jer. 31 31-34 (see especially Heb. 8: 6-13; 9: 11-22). Shed for many, that is, in behalf of many, for the benefit of many. The idea of substitution, which is sometimes conveyed by the expression here employed, cannot be regarded as intended here. Matthew adds "unto remission of sins," which would be naturally understood as meant in Mark also. Paul in regard to both the bread and the cup, and Luke in regard to the bread, add, This do in remembrance of me." 25. When I drink it new in the kingdom of God. Some understand literal feasting in an earthly kingdom hereafter, but the expression is much more likely a figure for happy social intercourse in the blessed life (comp. Matt. 8: 11). There are several questions which some teachers will be inclined to discuss. (1) Some devout people are anxious to think that the "cup" contained an unintoxicating beverage made from grape-juice; but there is no sufficient reason for so thinking. We naturally take for granted that the wine was real wine, unless the contrary could be shown. (2) The Lord's Supper is often called "the Communion" through a misunderstanding of 1 Cor. 10: 16, where the word communion means "participation," as in Margin. This wrong name for the ordinance has done much harm.1 (3) Few have ever questioned that the apostles had all been baptized before this ordinance was established; but some urge that being the baptism of John, this was not Christian baptism, and so they curiously infer that Christian baptism is not a necessary prerequisite to the Lord's Supper. But if John's baptism was essentially distinct from Christian baptism, then how as to the baptism administered by Christ himself (John 3: 22, 26), through his disciples (John 4: 1, 2) at the same time with John, and upon the same general teaching? (Mark 1: : 15.) If the baptism performed by Christ was not Christian baptism, then what was it? (4) "" new is inserted, "This cup is the new cove- We saw that it is most likely that Judas had nant in my blood" (and it early became com- gone out before the Lord's Supper was instituted. 1 See "The Great Misnomer," a small volume by Dr. T. G, Jones, of Nashville, Tenn. 26 And when they had sung a hymn, they went out into the mount of Olives. 27 b And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, • I will smite the Shepherd, and the sheep shall be scattered. 28 But after that I am risen, I will go before you into Galilee. 29 But Peter said unto him, Although all shall be offended, yet will not 1. 30 And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. 26 27 And Jesus saith unto them, All ye shall be 4 offended for it is written, I will smite the shepherd, and the sheep shall be scattered 28 abroad. Howbeit, after I am raised up, I will 29 go before you into Galilee. But Peter said unto him, Although all shall be offended, yet will 30 not I. And Jesus saith unto him, Verily I say unto thee, that thou to-day, even this night, before the cock crow twice, shalt deny me thrice. a Matt. 26 30......b Matt. 26: 31......c Zech. 13: 7......d ch. 16 7...e Matt. 26: 33, 34; Luke 22: 33, 34; John 13: 37, 38.-1 For ver. 26-31, see Matt. 26: 30-35......2 Luke 22: 39; John 18: 1.....3 See Matt. 21: 1......4 See Matt. 5: 29 (for mg.)......5 Cited from Zech. 13:7; comp. John 16: 32. ....6 ch. 16: 7; Matt. 28: 7, 10, 16......7 Comp. Luke 22: 31, 33......8 Luke 22: 34; John 13: 38......9 ver. 68, 72. So there is no propriety in taking this as a case of a flagrantly wicked person knowingly admitted to take part in the ordinance.1 VII. JESUS GOES FORTH TOWARD GETHSEMANE, 26. Had sung a hymn, literally, "had hymned." No such distinction is intended as we make between hymns and songs and psalms. What they sung was no doubt from the Psalms, and probably consisted of Ps. 115 to 118, which the Jews were accustomed to sing in closing the paschal feast. The mode of singing was doubtless what we call chanting, and the music was minor. Something probably quite similar may now be heard in Jewish synagogues, not those of the fashionable "Reformed " Jews, who use modern music, but those of the old-fashioned "orthodox" Jews. Unto the mount of Olives. We learn from the sequel that he went only to the foot of the mountain, just where it rises beyond the valley of the Kidron, for there was situated the garden of Gethsemane (ver. 32; John 18: 1). It must have been before leaving the room and on the way to the garden, that Jesus uttered the great farewell discourse of John 14-17, as appears from examining John 13: 31-38; 18: 1. VIII. JESUS WARNS THE DISCIPLES THAT THEY WILL THAT NIGHT FORSAKE HIM AND to himself. The prophet speaks of King Messiah as the Shepherd of Israel. The flock would then be Israel, and the prediction is that Israel will be scattered, the first stage of which was the scattering of the Messiah's immediate followers. Smite the shepherd sufficiently indicated that he would be put to death, and so, without saying that more distinctly, he goes on to speak of his resurrection. 28. After I am raised up. But the disciples seem to have been still bewildered by the idea of Messiah's being put to death, and could not take it as real that he would die and rise again (comp. 9:9). This may explain how the definite promise, I will go before you into Galilee (so also in Matt. 26: 32), might fade from their minds until renewed on the morning after the resurrection (167). "Go before" may be understood as keeping up the image of ver. 27-go before them as a shepherd before his flock (John 10: : 4, 27). 29. Although all . yet will not I. Peter here claims to be more strongly attached to Jesus than the others. After his lamentable fall, he shrank from making any such comparisons (John 21: 15). 30. Verily I say unto thee, a solemn phrase, calling special attention to what follows. To-day, even this night, for the day (of twenty-four hours) had PETER WILL DENY HIM, 27-31. 27. Of- begun at sunset. Before the cock crow fended, literally, "caused to stumble," as in twice. The other three Gospels have simply Margin, but meaning here not stumbling over a "The cock shall not crow." The Jews were stumbling-block into sin, but stumbling against accustomed to recognize two special hours of an obstacle, and turning back or forsaking (some- cock-crowing, namely, about midnight and what as in 6: 3, where it means that they found toward morning. The latter was the more imin him cause of rejection). The disciples would portant, and so that alone is mentioned by the all be made to stumble at him and forsake him. other Gospels. Alexander aptly compares the Matthew adds (26: 31) "in me this night," and two expressions before the bell rings and before some copies early added this in Mark also. It the second bell rings. The minute recollection is written, namely, in Zech. 13:7. By saying of this reference to the first cock-crowing also "for it is written," Jesus gives this passage of would be natural in Peter, and we have seemed Zechariah as a proof that the disciples will be to see many indications of his observation and offended, and so he distinctly refers the passage recollection in this Gospel (1 Peter 5: 13). Shalt 1 A singularly good discussion of Mark's account of the Lord's Supper will be found in W. N, Clarke on Mark, 31 But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. 32 And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. 31 But he spake exceeding vehemently, If I must die with thee, I will not deny thee. And in like manner also said they all. 32 2 And they come unto a place which was named Gethsemane: and he saith unto his dis a Matt. 26: 36; Luke 22: 39; John 18: 1.-1 Luke 22: 33; John 13: 37......2 For ver. 32-42, see Matt. 26: 36-46; Luke 22: 40-46......3 Luke 22: 39; John 18: 1. 66 means a locality or spot, but is the word translated parcel of ground" in John 4: 5, and means an enclosed piece of ground, large or small (Margin), as when we speak of having a place in the country. We learn from John 18:1 that this place was a 'garden," but the Greek word so rendered was formerly applied to an orchard or plantation, as well as to what we now call a garden. The name Gethsemane, signifying oil-press, would suggest that the enclosure contained olive trees, which would seem the very moment after being warned that they would forsake him, but to Peter the warning had been more distinct, more personal, and of something even worse than forsaking. 32-42. (Comp. Matt. 26: 36-46; Luke 22: 39-46; John 18: 1, 2). The Passover meal usually lasted several hours, the time being spent by family groups in pleasant conversation. Jesus closed it with the great farewell discourse given in John 14-17. It was probable well on toward midnight when the little company left the room, and went along the streets lighted by the paschal full moon, and through an eastern gate of the city. 32. The place. A place. The word is not the one commonly translated place, which natural at the foot of the Mount of Olives. John (182) tells us that "Jesus ofttimes resorted thither with his disciples" (comp. Luke 22: 39), SO that Judas knew he would be likely to find him at that place. It was situated beyond the brook Kidron (John 18: 1), and at the Mount of Olives (Luke 22: 39). The traditional place now pointed out is just at the foot of the mountain, on the right of the middle road by which people walked across to Bethany, and between it and the road for riding. There is no objection to considering this the real locality, and it must quite certainly have been near this point. Some years ago, a party of us went forth from Jerusalem one night at Easter to visit Gethsemane. Passing through 33 ciples, Sit ye here, while I pray. And he taketh with him Peter and James and John, and began 34 2 to be greatly amazed, and sore troubled. And he saith unto them, & My soul is exceeding sorrowful even unto death: abide ye here, and 35 watch. And he went forward a little, and fell on the ground, 5 and prayed that, if it were possible, the hour might pass away from him. 36 And he said, Abba, Father, all things are possible unto thee; remove this cup from me: 7 a John 12: 27......b Rom. 8: 15; Gal. 4: 6......c Heb. 5: 7.1 ch. 5: 37; 9: 2......2 ch. 9: 15; 10: 32......3 Comp. Ps. 42: 5, 6; John 12: 27......4 See Matt. 24: 42......5 Heb. 5: 7......6 ver. 41; John 12: 23, 27; 13: 1; 17: 1; comp. Luke 22: 53; John 16: 4......7 Rom. 9: 15; Gal. 4: 6......8 See Matt. 19: 16..... 9 See ch. 10: 38. what is traditionally called St. Stephen's Gate, we went along a winding path far down the steep descent into the narrow valley of the Kidron (which has there no water except in the rainy season), and crossing it, were almost immediately at the modern stone wall, enclosing some two-thirds of an acre and containing several very old olive trees. The paschal full moon for us too shone bright on the scene. It was late at night, and all was still; and at several different points we kneeled, a little company from a distant land, and one or another of us prayed with choked utterance, for we knew that we were very near the spot at which the Saviour kneeled down, and fell prostrate, and prayed in his agony. The companions. Unto his disciples, namely, all the eleven, as is plain from John 18:1. Sit ye here, probably just within the entrance of the enclosure, for John says they all entered the garden. While I pray. It was natural to desire seclusion for a prayer so entirely personal. 33. Taketh with him, farther into the enclosure. Peter and James and John, the same three whom he took in to witness the raising of Jairus' daughter (5: 37), and the Transfiguration (9:2). The agony. Began to be. His agony, long foreseen with intense concern (Luke 12:50), and more recently with a distressed and perplexed feeling (John 12 : 27 f.), is now approaching its climax. Greatly amazed and sore troubled. Both terms are in the Greek very strong. The former may suggest that after all his anticipation he found the agony of the hour to surpass expectation, to be astonishing. The other term expresses great distress of mind. or the hour (Mark 13: : 32).1 The suffering in Gethsemane cannot be at all understood save as we perceive in it a real human distress. Observe too, that here was no bodily suffering (like that of the cross), though the mental agony produced a bloody sweat. This suffering cannot have been a mere dread of death, or distress at the interruption of his ministry. Many have endured these, and also bodily agonies far greater than those of crucifixion, with calm resignation and even triumphant joy for Jesus' sake. What he endured must have been more. The explanation is found in Isa. 53: 5; 2 Cor. 5: 21. Even unto death. It was a sorrow such as, if prolonged, would lead to death. Abide ye here, and watch. This was to prevent interruption and to afford sympathy. In a time of great and overwhelming distress one naturally desires to be alone and free from intrusion, but to have dear friends close by. We too become witnesses of the Saviour's suffering. We go farther than the three chosen disciples, and witness his solitary agony. Let us behold the scene with deepest reverence. Luke says 35. Went forward a little. (22:41) "about a stone's cast"; which shows that the garden must have been of considerable extent. Fell on the ground. Matthew adds, "on his face." Luke says simply that he "kneeled down," which might naturally precede the prostration. Mark now states generally (ver. 35) the contents of the Saviour's prayer, and then goes more into details. 1. The first prayer. 36. Abba, Father. The word Abba is the Aramaic form corresponding to the Hebrew Ab, and means father. Jesus doubtless spoke on this, as on most occasions, in his native Aramaic tongue. Here, as on several other occasions, Mark alone gives an Aramaic word or phrase which he employed. All things are possible unto thee. What he had formerly taught the apostles (10:27), he now appropriates to the support of his own human soul. Matthew and Luke give different words, 1 Those who hold to the unity of Christ's nature regard it as no more mysterious that his whole personality should suffer than that a part of it should.-ED. 34. My soul is exceeding sorrowful. It was the human soul of the God-man which suffered this anguish. The divine nature could not suffer, in any proper sense of the term. How his human soul could suffer apart from his divine nature is a part of the mystery of the incarnation, like his temptation, his increasing in wisdom (Luke 2: 52), and his not knowing the day |