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body. 27 And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; 28 for "this is my xxiv. 8. Lev.

living things, in this largest sense, to live, is Christ. And all our nourishment and means of upholding are Christ. In this sense his Body is the Life of the world. Thus the fitness of the symbol for the thing now to be signified is shewn, not merely by analogy, but by the deep verities of Redemption. And this general and lower sense, underlying, as it does, all the spiritual and higher senses in John vi., brings us to the symbolic meaning, which the Lord now first and expressly attaches to this sacramental bread.

Rising

into the higher region of spiritual things, -in and by the same Body of the Lord, standing before the Father in accepted righteousness, is all spiritual being upheld, but by the inward and spiritual process of feeding upon Him by faith: of making that Body our own, causing it to pass into and nourish our souls, even as the substance of the bread passes into and nourishes our bodies. Of this feeding upon Christ in the spirit by faith, is the sacramental bread the symbol to us. When the faithful in the Lord's Supper press with their teeth that sustenance, which is, even to the animal life of their bodies, the Body of Christ, whereby alone all animated being is upheld,-they feed in their souls on that Body of righteousness and acceptance, by partaking of which alone the body and soul are nourished unto everlasting life. And as, in the more general and natural sense, all that nourishes the body is the Body of Christ given for all,-so to them, in the inner spiritual sense, is the sacramental bread symbolic of that Body given for them, their standing in which, in the adoption of sons, is witnessed by the sending abroad of the Spirit in their hearts. This last leads us to the important addition in Luke and 1 Cor. (but omitted here and in Mark) which is (being given, Luke,-omitted in 1 Cor.) for you, this do in remembrance of me. On these words we may remark (1) that the participle in the original is present; and, rendered with reference to the time when it was spoken, would be which is being given. The Passion had already begun; in fact the whole life on earth was this giving and breaking, consummated by his death: (2) that the commemorative part of the rite here enjoined strictly depends upon the symbolic meaning, and that, for its fitness, upon the literal meaning. The commemoration is of Him, in so far as He has come down

n see Exod.

xvii. 11.

into Time, and enacted the great acts of Redemption on this our world, and shewn himself to us as living and speaking Man, an object of our personal love and affectionate remembrance :-but the other and higher parts of the Sacrament have regard to the results of those same acts of Redemption, as they are eternized in the counsels of the Father,-as the Lamb is slain from the foundation of the world (Rev. xiii. 8). 27. gave it] He

gave, not to each, but once for all: in remarkable coincidence with Luke xxii. 17. take this and divide it amongst yourselves. This was after the meal was ended: likewise also the cup after supper. (Luke and 1 Cor.) As remarked above, it is quite uncertain whether our Lord followed minutely the Jewish practices, and we cannot therefore say whether the cup was one of wine and water mixed. It hardly follows from the expression of ver. 29, of this fruit of the vine, that it was of unmixed wine. The word likewise (in Luke and 1 Cor.) contains our details of taking and giving thanks in it. Drink ye all of

it] Peculiar to Matthew, preserved however in substance by Mark's "and they all drank of it." The all is remarkable, especially with reference to the practice of the Church of Rome, which forbids the cup to the laity. Calvin remarks: "Why did He simply command them to eat the bread, while of the cup He commanded them all to drink? It is as if He had intended to anticipate the craft of Satan." It is on all accounts probable, and this command confirms the probability, that Judas was present, and partook of both parts of this first communion. The expressions are such throughout as to lead us to suppose that the same persons, the Twelve, were present. On the circumstance mentioned John xiii. 30, which has mainly contributed to the other opinion, see note there. 28. for this is my blood of the [new] testament] So St. Mark also, omitting for and new. In Luke and 1 Cor. there is an important verbal difference. This cup is the new testament in my blood. But if we consider the matter closely, the real difference is but trifling, if any, Let us recur to the paschal rite. The lamb (Christ our passover) being killed, the blood (the blood of the covenant [testament], Exod. xxiv. 8) is sprinkled on the doorposts, and is a sign to the destroying angel to spare the house. The blood of the covenant is the blood of the lamb. So also in the

p ch. xx. 28.

Heb. ix. 22.

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o Jer. xxxi. 31. blood of the [new] testament, which is shed P for many Rom. v. 15. for the remission of sins. 29 But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's king

romitted in many ancient authorities.

new covenant. The blood of the Lamb of God, slain for us, being not only as in the former case, sprinkled on, but actually partaken spiritually and assimilated by the faithful soul, is the blood of the new covenant; and the sacramental cup, is, signifies, sets forth (1 Cor. xi. 26), this covenant in His blood, i. e. consisting in a participation in His blood. With this explanation let us recur to the words in our text. First it will be observed that there is not here that absolute assertion which "this is My body" conveyed. It is not "this is my blood" absolutely. Wine, in general, does not represent by itself the effects (on the creation) of the blood of Christ; it, like every other nourishment of the body, is nourishment to us by and in Him, forasmuch as in Him all things consist but there is no peculiar propriety whereby it is to us his Blood alone. But it is made so by a covenant office which it holds in his own declaration. Without shedding of blood, was no remission of sins under the old covenant: and blood was, throughout, the covenant sign of forgiveness and acceptance. Now all this blood of sacrifice finds its true reality and fulfilment in the blood of Christ, shed for the remission of sins. This is the very proImise of the new covenant, see Heb. viii. 8-13, as distinguished from the old the remission of sins, once for all,-whereas the old had continual offerings, which could not do this, Heb. x. 3, 4. And of this remission, the result of the outpouring of the blood of Christ,-first and most generally in bringing all creation into reconciliation with the Father (see Col. i. 20),-secondly and individually, in the application by faith of that blood to the believing soul,-do the faithful in the Lord's Supper partake. which is [being] shed for many (for you, Luke)] On the present participle, see above. The situation of the words in Luke is remarkable; for the cup is the subject of the sentence, and the new testament the predicate. See note there. many] See note, ch. xx. 28. Compare also Heb. ix. 28. for the remission of sins] Peculiar to Matthew: see above. The connexion is not "Drink it. . . for the remission of sins." In the Sacrament, not the forgive

sor, being shed.

ness of sins itself, but the refreshing and confirming assurance of that state of forgiveness is conveyed. The disciples (with one exception) were clean before the institution: John xiii. 10, 11. St. Paul, in 1 Cor. xi. 25, repeats the Do this as oft as ye drink it in remembrance of Me. On the words as oft as ye drink it, see note there. In concluding this note, I will observe that it is not the office of a Commentator to enter the arena of controversy respecting transubstantiation, further than by his interpretation his opinions are made apparent. It will be seen how entirely opposed to such a dogma is the view above given of the Sacrament. Once introduce it, and it utterly destroys both the verity of Christ's Body, and the sacramental nature of the ordinance. That it has done so, is proved (if further need be) by the mutilation of the Sacrament, and disobedience to the divine command, in the Church of Rome. See further notices of this in notes on 1 Cor. x. 16, and on John vi. 29.] This declaration I believe to be distinct from that in Luke xxii. 18. That was spoken over the first cup-this over one of the following. In addition to what has been said on Luke, we may observe, (1) that our Lord still calls the sacramental cup the fruit of the vine, although by Himself pronounced to be His Blood: (2) that these words carry on the meaning and continuance of this eucharistic ordinance, even into the new heavens and new earth. As Thiersch excellently says, "The Lord's Supper points not only to the past, but to the future also. It has not only a commemorative, but also a prophetic meaning. In it we have not only to shew forth the Lord's death, until He come, but we have also to think of the time when He shall come to celebrate his holy Supper with his own, new, in his Kingdom of Glory. Every celebration of the Lord's Supper is a foretaste and prophetic anticipation of the great Marriage Supper which is prepared for the Church at the second appearing of Christ. This import of the Sacrament is declared in the words of the Lord, I will not drink henceforth, &c.' These words ought never to be omitted in any liturgical form of administering the Communion."

31 Then saith Jesus unto

x. 16.

dom. 30 And when they had sung an hymn, they went out into the mount of Olives. them, a All ye shall be offended because of me this night: John xvi. 32. for it is written, 'I will smite the shepherd, and the sheep rZECH. xiii. 7. of the flock shall be scattered abroad. 32 But after I am risen again, I will go before you into Galilee. 33 Peter sch. xxviii. 7: answered and said unto him, Though all [tmen] shall be offended because of thee, yet will I never be offended. 34 Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. t not expressed in the original: it may mean, All [the disciples]. 30-35.] DECLARATION THAT ALL SHOULD FORSAKE HIM. CONFIDENCE OF PETER. Mark xiv. 26-31. See Luke xxii. 31-38: John xiii. 36-38. Here, accurately speaking perhaps between singing the hymn and going out, come in the discourses and prayer of our Lord in John xiv. XV. xvi. xvii., spoken (see note on John xiv. 31) without change of place in the supper-chamber.

The hymn was in all probability the
last part of that which the Jews called
the Hallel, or great Hallel, which con-
sisted of Psalms cxv.-cxviii.; the for-
mer part (Psalms exiii. cxiv.) having
been sung during the meal. It is un-
likely that this took place after the
solemn prayer in John xvii. 30. went
out] St. Luke (ver. 39) adds "as he was
wont "-namely, every evening since his
return to Jerusalem. 31.] All (em-
phatic) ye seems to be used as distinguish-
ing those present from the one, who had
gone out.
offended] The word is
here used in a pregnant meaning, including
what followed,-desertion, and, in one case,
denial. for it is written] This is a
very important citation, and has been
much misunderstood; how much, may ap-
pear from Grotius's remark, that Zecha-
riah's words are not directly alluded to:
nay, that in them rather is the saying used
of some bad shepherd. But, on the con-
trary, if we examine Zech. xi. xii. xiii.,
we must I think come to the conclusion
that the shepherd spoken of xi. 7—14,
who is rejected and sold, who is said to
have been pierced (xii. 10), is also spoken
of in ch. xiii. 7. Stier has gone at length
into the meaning of the whole prophecy,
and especially that of the word 'my fellow,'
and shewn that the reference can be to no
other than the Messiah. 32.] In this
announcement our Lord seems to have in
mind the remainder of the verse in Zecha-
riah: "and I will turn mine hand upon

the little ones." As this could not be cited in any intelligible connexion with present circumstances, our Lord gives the announcement of its fulfilment, in a promise to precede them (a pastoral office, see John x. 4) into Galilee, whither they should naturally return after the feast was over: see ch. xxviii. 7, 10, 16. 33.] Nothing can bear a greater impress of exactitude than this reply. Peter had been before warned (see note on Luke, vv. 31—34); and still remaining in the same spirit of self-confident attachment, now that he is included among the all, not specially addressed,-breaks out into this asseveration, which carries completely with it the testimony that it was not the first. Men do not bring themselves out so strongly, unless their fidelity has been previously attainted.

34.] The very words in their order are, I doubt not, reported by St. Mark,"This day, even in this night, before the cock crow twice, thou shalt deny me thrice." The contrast to Peter's boast, and the climax, is in these words the strongest; and the inference also comes out most clearly, that they likewise were not now said for the first time. The first cockcrowing is at midnight: but inasmuch as few hear it,-when the word is used generally, we mean the second crowing, early in the morning, before dawn. If this view be taken, the cock-crowing and double cockcrowing amount to the same-only the latter is the more precise expression. It is most likely that Peter understood this expression as only a mark of time, and therefore received it, as when it was spoken before, as merely an expression of distrust on the Lord's part; it was this solemn and circumstantial repetition of it which afterwards struck upon his mind, when the sign itself was literally fulfilled.

A question has been raised whether cocks were usually kept or even allowed in Jerusalem. No such bird is mentioned

35 Peter said unto him, Though I u should die with thee, yet will I not deny thee. Likewise also said all the disciples.

36 Then cometh Jesus with them unto a place called

u render, must.

in the O. T., and the Mischna states that the inhabitants of Jerusalem, and the priests every where, kept no fowls, because they scratched up unclean worms. But the Talmud is here not consistent with itself: and Lightfoot brings forward a story which proves it. And there might be many kept by the resident Romans, over whom the Jews had no power. We must not overlook the spiritual parabolic import of this warning. Peter stands here as a representative of all disciples who deny or forget Christ-and the watchful bird that cries in the night is that warning voice which speaketh once, yea_twice,' to call them to repentance: see Rom. xiii. 11, 12. 35.] This though I must again appears to have the precision of a repeated asseveration. St. Mark has the stronger expression "he spake the more vehemently," which even more clearly indicates that the die with thee was not now first said. The rest said it, but not so earnestly perhaps; -at all events, Peter's confidence cast theirs into the shade.

36-46.] OUR LORD'S AGONY AT GETHSEMANE. Mark xiv. 32-42. Luke xxii. 39-46. John xviii. 1. The account of the temptation, and of the agony in Gethsemane is peculiar to the three first Evangelists. But it does not therefore follow that there is, in their narratives, any inconsistency with St. John's setting forth of the Person of Christ. For it must be remembered, that, as we find in their accounts frequent manifestations of the divine nature, and indications of future glory, about, and during this conflict,so in St. John's account, which brings out more the divine side of our Lord's working and speaking, we find frequent allusions to his human weakness and distress of spirit. For examples of the first, see vv. 13, 24, 29, 32, 53, and the parallels in Mark and Luke; and Luke xxii. 30, 32, 37, 43; of the latter, John xii. 27; xiii. 21; xiv. 30; xvi. 32.

The right understanding of the whole important narration must be acquired by bearing in mind the reality of the manhood of our Lord, in all its abasement and weakness:-by following out in Him the analogy which pervades the characteristics of human suffering-the strength of the resolved spirit, and calm

of the resigned will, continually broken in upon by the inward giving way of human feebleness, and limited power of endurance. But as in us, so in the Lord, these seasons of dread and conflict stir not the ruling will, alter not the firm resolve. This is most manifest in His first prayer-if it be possible-'if consistent with that work which I have covenanted to do.' Here is the reserve of the will to suffer-it is never stirred (see below). The conflict however of the Lord differs from ours in this, that in us, the ruling will itself is but a phase of our human will, and may be and is often carried away by the excess of depression and suffering; whereas in Him it was the divine Personality in which the higher Will of the covenant purpose was eternally fixed,-struggling with the flesh now overwhelmed with an horrible dread, and striving to escape away (see the whole of Ps. lv.). Besides that, by that uplifting into a superhuman circle of Knowledge, with which the indwelling of the Godhead endowed His humanity, His flesh, with all its capacities and apprehensions, was brought at once into immediate and simultaneous contact with every circumstance of horror and pain that awaited Him (John xviii. 4), which is never the case with us. only are the objects of dread gradually unveiled to our minds, but hope is ever suggesting that things may not be so bad as our fears represent them. Then we

Not

must not forget, that as the flesh gave way under dread of suffering, so the human soul was troubled with all the attendant circumstances of that suffering-betrayal, desertion, shame (see Ps. lv. again, vv. 12-14, 20, 21; xxxviii. 11, 12; lxxxviii. al.). Nor again must we pass over the last and deepest mystery of the Passionthe consideration, that upon the holy and innocent Lamb of God rested the burden of all human sin-that to Him, death, as the punishment of sin, bore a dark and dreadful meaning, inconceivable by any of us, whose inner will is tainted by the love of sin. See on this part of the Redeemer's agony, Ps. xl. 12; xxxviii. 1-10. See also as a comment on the whole, Heb. v. 7-10, and notes there. The three accounts do not differ in any important

Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. 37 And he took with him

t

Peter and the two sons of Zebedee, and began to be tch. iv. 21. sorrowful and very heavy. 38 Then saith he unto them,

u

My soul is exceeding sorrowful, even unto death: tarry u John xii. 27. ye here, and watch with me. 39 And he went a little

particulars. St. Luke merely gives a general
summary of the Lord's prayers and his say-
ings to the disciples, but inserts (see below)
two details not found in the others. St.
Mark's account and St. Matthew's are very
nearly related, and have evidently sprung
from the same source.
36.] St. Mark

alone, besides our account, mentions the
name of the place-St. Luke merely calls
it " the place," in allusion to "as he was
wont" before. St. John informs us that it
was a garden. The name signifies an oil
press.' It was at the foot of the Mount
of Olives, in the valley of the Kedron, the
other side of the brook from the city
(John xviii. 1). while I go and pray]
Such is the name which our Lord gives
to that which was coming upon Him, in
speaking to the Eight who were not to
witness it. All conflict of the holy soul is
prayer: all its struggles are continued
communion with God. In Gen. xxii. 5,
when Abraham's faith was to be put to so
sore a trial, he says, 'I and the lad will
go yonder and worship.' Our Lord (almost
on the same spot) unites in Himself, as the
priest and victim, as Stier strikingly re-
marks, Abraham's Faith and Isaac's Pa-
tience.

literally, as generally interpreted, utterly
prostrate with grief. 38.] Our Lord's
whole inmost life must have been one of
continued trouble of spirit-He was a
man of sorrows, and acquainted with grief
-but there was an extremity of anguish
now, reaching even to the utmost limit of
endurance, so that it seemed that more
would be death itself. The expression is
said to be proverbial (see Jonah iv. 9):
but we must remember that though with
us men, who see from below, proverbs are
merely bold guesses at truth,-with Him,
who sees from above, they are the truth
itself, in its very purest form. So that
although when used by a man, a prover-
bial expression is not to be pressed to
literal exactitude,-when used by our
Lord, it is, just because it is a proverb, to
be searched into and dwelt on all the
more.
The expression my soul, in

this sense, spoken by our Lord, is only
found besides in John xii. 27. It is the
human soul, the seat of the affections and
passions, which is troubled with the an-
guish of the body; and it is distinguished
from the spirit, the higher spiritual being.
Our Lord's soul was crushed down even to
death by the weight of that anguish which
lay upon Him-and that literally-so that
He (as regards his humanity) would have
died, had not strength (bodily strength,
upholding his human frame) been minis-
tered from on high by an angel (see note
on Luke xxii. 43). watch with me]

yonder-probably some spot deeper in the garden's shade. At this time the gorge of the Kedron would be partly in the moonlight, partly shaded by the rocks and buildings of the opposite side. It may have been from the moonlight into the shade that our Lord retired to pray. 37.] These three-Peter, the foremost in attachment, and profession of it-the two sons of Zebedee, who were to drink of the cup that He drank of-He takes with Him, not only nor principally as witnesses of his trial-this indeed, in the full sense, they were not-but as a consolation to Him in that dreadful hour -to 'watch with Him.' In this too they failed-yet from his returning to them between his times of prayer, it is manifest that, in the abasement of his humanity, He regarded them as some comfort to him. "In great trials we love solitude, but to have friends near." Bengel. he began The distance would be very small, -not merely idiomatic here-began, as He not above forty or fifty yards. Hence had never done before. to be sorrow- the disciples might well catch the leadful] sore amazed, Mark. very heavy] ing words of our Lord's prayers, before

not pray with me, for in that work the Mediator must be alone; but (see above) watch with Me-just (if we may compare our weakness with His) as we derive comfort in the midst of a terrible storm, from knowing that some are awake and with us, even though their presence is no real safeguard. 39.] went a little farther (Matt., Mark): was withdrawn from them about a stone's cast, Luke, who in this description is the more precise. The verb, in the original, implies something more than mere removal from themsomething of the reluctance of parting.

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