passover?" 18 And he said, II. over. 20 And when evening came, he sat down with the Passtwelve. 21 And as they were eating he said, "Assuredly I declare to you, that one of you will betray me." 22 And being exceedingly distressed, they began to say to him, each of them, "Lord, is it I?" 23 And in reply he said, "He who dipped the hand in the dish with me, he will betray me." 24 The Son of Man is going away, as it is written respecting him: but woe to that man by whom the Son of Man is betrayed! It were well for him, if that man had not been born." 25 And Judas who betrayed him, answering said, "Rabbi, is it I?" He said to him, "It is." III. rist. 26 Now as they were eating, Jesus taking bread, Euchaand offering thanks, brake and gave to the disciples, 18. This incident, and the similar preceding occurrence, would show the disciples that what was to happen, though unexpected by them, was not unforeseen by the Lord. xxi. 2. 26. When our Lord said that the bread, which he took in his hands, was his body; and that the wine which he held in the cup, was his blood; he used a simple figure of speech, such as he often employed. He called himself bread, a door, a vine; meaning that these objects resembled, and so represented him. The words are understood figuratively by all, and must be so. Controversies merely concern the nature of the figure. The bread which was seen in one place, could not be identical with the body which was seen in another. It might be made like it, but it could not be the same. The only question is, was the bread changed, materially and miraculously, and so made like the body of Christ? or was the bread used symbolically, and described figuratively, as being like the body of Christ ?-he being to the soul, what bread is to the body. The Romanist interpretation is figurative. It Anoint ing. III. 8 6 Now when Jesus was in Bethany, in the house of Simon the leper, 7 a woman came to him, having an alabaster cruse of myrrh, very precious; and she poured it out on his head as he reclined. But his disciples seeing it were displeased, and said, "Wherefore is this waste? 9 since this myrrh might have been sold for much, and given to the poor." 10 But Jesus knowing it said to them, "Why do you seek to trouble the woman? For she rendered to me a proper service. For the poor you have with you always; but me you have not always. 12 For she, putting this myrrh upon my body, did it to embalm me. 13 Assuredly I declare to you, wherever this Good-message is proclaimed in all the world, what she did shall also be mentioned in remembrance of her." 6. This section, and that which precedes and follows, give what is preparatory to the death of Jesus; but this is not given as subsequent to the previous discourses. The time of the supper in Bethany is stated by St. John to be six days before the passover. The position of the section here, and in the narrative of St. Mark, is on account of its character. The identity of the two narratives appears from their agreement in time and place, in the peculiar service rendered, in the censure and commendation it received. A narrative somewhat similar is given by St. Luke of another event. Luke vii. 36. That anointing was in Galilee, some months before, by a woman reclaimed from a sinful course. The Pharisee condemned the conduct of our Lord. He commended the gratitude of the penitent. 7. The name of the woman, Mary, is given by St. John, and she is named with Martha and Lazarus, as their sister would be. The erroneous identification of the narrative of St. Luke with that of the other three Evangelists, and the false supposition that the Mary who anointed our Lord in Bethany was Mary Magdalene, have occasioned the common view of her character. The name of Simon, which occurs in both narratives, was very common among the Jews. Two of the Apostles were so named. 12. This was the effect of the offering, and probably its design. She who sat at the feet of Jesus understood his words respecting his death, more fully than the Apostles. IV. 14 Then one of the twelve, named Judas Iscariot, Conspiracy. went to the Chief-priests, 15 and said, "What are you willing to give me? and I will deliver him to you." And they agreed with him for thirty pieces of silver. And from that time he sought an opportunity, that he might betray him. 16 14. It is not said that the wicked conduct of Judas was prompted either by resentment, or by avarice. There was little to excite either passion. It was the result of the absence of faith in Christ, and an exclusive regard for the advantages of an earthly kingdom. His conduct when he betrayed his Lord in the garden, shows that he still wished to be counted among his friends. And his immediate and violent remorse shows, that he had not anticipated the condemnation. He sought to compel Christ to defend himself, and to bring the contest to a close, by the exercise of miraculous power. The sum of money named was the common price for a slave's ransom. Ex. xxi. 32. and said, “Take, eat; this is my body." 27 And taking a cup, and offering thanks, he gave it to them, saying, "Drink you all from it; 28 for this is my blood,-that of the New Covenant,-poured forth on account of many, for the remission of sins. 29 And assuredly I declare to you, that I shall not drink henceforth from this fruit of the vine, until that day when I drink it with you anew in the kingdom of my Father." Conversation. IV. 30 And having sung a hymn, they went forth to the mount of Olives. 31 Then Jesus said to them, "You will all find in me this night a cause of offence: for it is written, ‘I will strike the shepherd; and the sheep of the flock will be scattered abroad.' 32 But after my arising, I will go before you to Galilee." 33 And Peter in reply said to him, "If all shall find in thee a cause of offence, I will never find cause of offence." 34 Jesus said to him, "Assuredly I declare to thee, that in this night, before cock-crow, thou wilt deny me thrice." 35 Peter said to him, "If I must die will not deny thee." And so all the with thee, I supposes a figure without precedent, a miracle without parallel: and it DIVISION III. ARREST AND FIRST TRIAL. I. "Sit 37 And 36 Then Jesus came with them to a place called Agony. Gethsemane. And he said to the disciples, down here, while I go away and pray there." taking Peter and the two sons of Zebedee, he began to be sorrowful and distressed. 38 Then Jesus said to them, "My soul is very sorrowful, even unto death. Stay here, and watch with me." 39 And going forward a little, he fell on his face and prayed saying, My Father, if it is possible, let this cup pass away from me. Yet not as I will, but as thou wilt." 66 40 And he came to the disciples; and found them sleeping, and said to Peter, "So you had not strength to watch one hour with me? 41 Watch and pray, that you may not fall into temptation. The spirit is willing, but the body is feeble." Again going away a 39. There was a cup which our Lord knew could not pass away, and respecting this he did not pray. There was a cup which he prayed might pass away, and it was removed. He had often referred to his crucifixion as certain, and needful for the salvation of men. This therefore could not be the cause of his great sorrow, and earnest supplication. He knew that he was beloved and approved by the Father. There was no distrust of His love. Human nature is subject to causes of suffering, bodily and mental, more distressing and dreadful than the expectation or experience of death. Such sufferings the followers of Christ have had to endure, and they have borne them with faith and fortitude, having the example, sympathy, and succour of their Lord. Heb. v. 7. |