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is it I? He said unto him, Thou ing, Jesus took bread, and hast said. 1 blessed it, and brake it, and gave it to the disciples, and said,

k

26 ¶ And as they were eat- Take, eat; this is my body.

k1Cor.11.23,&c.

"Ought not Christ," &c.) This shows the dreadful nature of sin, that required such a sacrifice for atonement.

It had been good for that man if he had not been born-because in a lost eternity, he should for eyer have occasion to lament his existence. This shows that his punishment would be eternal (see Luke 23. 29). This was a proverbial expression among the Jews. The Divine decree did not excuse Judas, because it neither forced him nor induced him to the act. 25. Then Judas. The wicked study concealment, and Judas was the last to say any thing of the criminal, for he felt the crime in his heart. He had already engaged to betray Jesus.¶ Master. Judas is remarked not to have called Jesus Lord. He asked this question only to escape singularity, for all the rest had now asked it.

Thou hast said, or, It is as thou hast said. Whether Judas now went out, or whether he ate the supper with the rest, has been questioned. He ate the regular paschal meal, but withdrew at the giving of the sop (John 13. 30), leaving Christ and the eleven at the Sacramental Supper. The order of items in the narrative will appear from 133 to 137. Matthew aims to bring out the connexion between Judas' conviction and the institution of the Supper. It was a most impressive transition. It will be seen from the sections 136 and 137 that Christ foretold the fall of Peter, &c., before proceeding to the solemnity.

136. JESUS FORETELLS THE FALL OF PETER AND THE DISPERSION OF THE

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TWELVE.-Evening introducing the SIXTH day of the week. 26.31–35 | 14.27–31|22.31–38|13.36-38 137. THE LORD'S SUPPER.-Same evening. Jerusalem.

Matt.

Mark.

Luke.

26.26-29 14.22-25 23.19, 20

John.

1 Many Greek copies have, gave thanks. Observe, Christ foretold Peter's fall, and His desertion by the twelve, before the Sacramental Supper. (See 136.)

26. As they were eating, i. e., the passover. It was of the unleavened bread or cakes there used, that our Lord took for the Sacramental Institution.

-T Blessed it. The same is meant as in vs. 27, "Gave thanks." This was in conformity with the Jewish custom at meals (comp. Luke 9. 16, with John 6. 11).- -T Brake it. As a significant type of His body, which should be broken on the cross.¶ This is my body. This form of expression grew out of the passover forms. That feast was a memorialand when it was asked in the ceremonies what these things meant, the method of reply was, "This is the body of the lamb which our fathers ate in Egypt." Not the same, but this is meant to represent and commemorate that. He could not have meant that the bread was His real body, because His body was present at the table breaking the loaf, and he was speaking and acting in person among them. Observe, too, He broke it after it was blessed, when Papists think it was transubstantiated. See also Exod. 12.

11. Gen. 41. 26. John 15. 1, 5. So Luke 22. 20, "This cup is the new testament in my blood." The bread represented His body, as an expressive emblem. "I am that bread of life," and broken, as His body should be, the next day by the crucifixion. (See 1 Cor. 11. 23, 25.) This breaking of bread in all after time, would vividly call to mind His violent and cruel death, who" by wicked hands was crucified and slain " (Acts 2. 23). Christians can weep that they have slain the Lord. But they can also partake the emblems of their deliverance and subsistence, with joy-and so by faith they can feed upon Him.

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 blood of the new testament, which is shed

7 Je. 31.31.

27. The cup. This was the passover cup, at the third filling-called "the cup of blessing" (see note on vs. 2.) This cup was taken after supper (see Luke), that is, after the regular passover meal was gone through. The Jews drank wine at the paschal feast-and this wine our Saviour used as He found it, called "the fruit of the vine." Mark 14. 35. Jesus gave the wine to His disciples as He had done with the bread.- - Drink ye all. The Greek reads "ALL YE," in the plural, referred to the disciples, and not possibly to the wine.

28. This is my blood-a sign or emblem of my blood. This formula occurs again from the forms of the passover feast. They praised God for the covenant of circumcision, and spoke of the cup as a thanksgiving for that covenant, and here the form is followed. "This is my blood of the new testament," or as the word properly reads, "new COVENANT." In the old covenant made with the Jewish nation, the blood of the sacrifices was sprinkled (Exod. 24. 8. Jer. 31. 3133). His blood was shed on the cross, as His heart was pierced, and He died a sacrifice appointed of God. The blood is the life. Levit. 17. 14. He laid down his life. It pleased the

Lord to bruise Him. Isa. 53. Sinners cannot be saved in any other way-for "other foundation can no man lay" (1 Cor. 3. 11). The object of the Lord's Supper is, 1st, a memorial "This do in remembrance of me." Ye do show the Lord's death till He come. 2d. A seal-" a sacrament whereby Christ and the benefits of the new covenant are represented, sealed and applied to believers." It is a perpetual ordinance in the church, to be observed by Christians till He come. 1 Cor. 11. 26. The friends of Christ should love to partake of it,

for many 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

because it commemorates His love, and seals to them, through faith, the benefits of the covenant. It is the lively representation of Christ crucified, and the nearest approach on earth to the Lamb. It is also His dying ordinance-most important for the visible church, and most sacred to every follower of Christ. Here we feel His preciousness and our sins, and His amazing love to sinners, most deeply, as we are brought most closely in contact with the lively symbols, and with our living Lord.¶ Shed for many for the remission of sins. This language refers back to John the Baptist's preaching, viz., the baptism of repentance for the remission of sins (Mark 1. 4), and this explains that. John heralded this new dispensation of Christ, which they professed to embrace, in his baptism. Yet that baptism looked forward to this plan of remission by Christ's blood. He preached Christ, through whom was to come this remission--and here it is announced and explained. "For without shedding of blood is no remission" (Heb. 9. 22).

29. I will not drink henceforth. He meant by this, to say that henceforth He should no more have to do with these ceremonies. They were about to have their accomplishment in His death, and the great future participation with them would be in heaven, where they should enjoy together the blessings represented in this feast. There all the disciples of Christ will be with Him.- -T Fruit of the vine. (See Deut. 22. 9. Isa. 32. 12.)

New, i. e., different from that which they were then partaking. The term has the same force as in the phrases new heavens and new earth," things new," ""New Jerusalem."

"all

My Father's kingdom. This is something different from the common

1

when I drink it new with you in they had sung an 1 hymn, they my Father's kingdom." went out into the Mount of

30 And when Olives.

m Is.25.6.

phrase, kingdom of God, and refers to the final consummation in glory. Christ intimates the perfect fellowship and friendship in heaven, between Himself and His people. He shall sit down and feast with them, as a guest with them.

OBSERVE, (1.) This blood-shedding was for PERSONS, not for THINGS"FOR MANY." (2.) It was IN THEIR ROOM, not merely for their possible advantage. The term (6 for " in the Greek, means INSTEAD OF (TEP)—AS A SUBSTITUTE FOR MANY, that is for all His people. Luke has it, "which is shed for you." And this was His work and design, as announced by the angel at His birth. He gets His precious name from this, "Thou shalt call his name JESUS, for He shall SAVE HIS PEOPLE from their sins." (See John 17. 9. Ephes. 5. 2. Heb. 7. 27. Isa. 53. 10. Rom. 8. 33. ch. 1. 21. 1 John 4. 10.) "For even Christ, OUR PASSOVER, is sacrificed for us." (1 Cor.

1 Or, psalm.

5. 7.) Though this precious blood is
of infinite value, and amply sufficient
for all, as appears in the proclama-
tions of grace, and the calls of the
gospel which it brings, yet plainly
Christ died not in the same sense for
all. That some are saved and others
not, is traceable to distinguishing
grace, and to the sovereign purpose
of God, and not ultimately to men's
different choosings, because their will
is not the sovereign power in salva-
tion, but God's-"Born, not of blood,
nor of the will of the flesh, nor of the
will of man, but of God. (John 1.
13.) It cannot be man's will that
renews, because it is. his will that is
renewed. "Thy people shall be willing
in the day of thy power" (Psalm 110.3).
Hence we learn that all true believ-
ers may apply to their full advantage
the shedding of Christ's blood. None
else can do it. Let every believer ap-
proach the table, and feel that satisfac-
tion has been made thus for his sins.

138. Jesus comforts His Disciples. Matt. Mark.
The Holy Spirit promised.-
Evening introducing the SIXTH
day of the week.- Guest-chamber.

§ 139. Christ the true Vine. His Disci

ples hated by the World.-Same
evening.

§ 140. Persecution

foretold. Further

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Luke.

John.

14. 1-31

....

15. 1-27

16. 1-33

17. 1-26

18. 1

26. 30, 14. 26 22.39 dead. Observe that vs. 36 is a continuation of the narrative, where they come to Gethsemane, at the foot of the Mount of Olives, passing out from the city. The foretelling of Peter's fall (vs. 31-35) should occur earlier in the narrative, viz., just before the Supper. See Harmony.

OBSERVE. "For THE JOY that was set before Him He endured the cross, despising the shame” (Heb. 12. 2).

31 Then saith Jesus unto them, All ye shall be of. fended because of me this night: for it is written, "I will smite the Shepherd, and the sheep of the flock shall be scattered abroad.

n Zec. 13.7.

[ 136. JESUS FORETELLS THE FALL OF

PETER.]

Matt. Mark. Luke. John. 26. 31-35 14. 27-31 22. 31-38 31. Then saith Jesus. This was a direct and startling declaration of our Lord, which may have been called forth by Peter's inquiry, "Whither goest thou?" (John 13. 36.) Or which more likely was brought suddenly upon them.- - All ye shall be offended (that is, shall stumble, as the word means) because of me-on my account; you will be staggered in your faith on account of my betrayal and delivery into the hands of my enemies. It shall prove an offence, or occasion of stumbling to you, that I, your Leader, shall seem to fall under the power of the wicked. -¶For it is written. This refers them to one of their own prophets' predictions fulfilled in this event. Zech. 13. 7. This represents the Father as smiting Christ, the shepherd of His people. So Isa. 53, " It pleased the Lord to bruise Him." The plan had the highest authority, and His covenant was with the Father. And as a substitute and sacrifice, He was accepted, and in Him the Father was well pleased. Now, when the time had come for Christ the shepherd to be smitten, the flock-that is, the disciples would be scattered abroad, and would flee for fear (vs. 56). (See Ps. 23. 1.)

32. But after. This was to give them the strongest assurance of His actual rising from the dead. Here was a positive appointment made for a meeting after His burial and rising again. It was fulfilled. (See Mark 16. 7. Matt. 28. 16.) Galilee was the spot of His principal ministrations.

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33. Though all. This is the strong language. "Though all should be offended" (the word "men" is added), meaning all the apostles beside, and all others. This is characteristic of Peter-bold, forward, fearless, hearty. He had strong feeling, too much selfconfidence, too little spirit of dependence. Such men are very likely to find themlseves weaker and worse than they had thought. "Let him that thinketh he standeth take heed lest he fall."

Will I never. The phrase in the Greek is intensive and" is used of that which in no way is or can be."-- Winer. Luke records a warning that Christ gave first to Peter, "Satan hath desired to have thee, that he may sift thee as wheat." Still he went forward, and with all this forewarning he found himself the guilty man, before he was aware. The prediction had nothing to do with inducing his wilful denial-it would rather have prevented it-nor did it alter the crime. "Lead us not into temptation."

34. Before the cock crow. The daybreak is here meant, commonly called cock-crowing, though the cock crows also at midnight, which accounts for Mark and Luke reading,

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Before the cock crow twice." This denial was thrice repeated (see vss. 70-74). He denied being a disciple of Jesus, and denied again and again any acquaintance with Him, or approbation of Him. Our Lord plainly foreknew all this, even in the nicest particulars, and hence, we see His divinity.

35. Though I should die with thee. This was the strongest form in which Peter could put his expression of confidence. It was a proverbial expression. This shows us Peter in himself.

I say unto thee, that this night, before the cock crow, thou shalt deny me thrice. 35 Peter

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

36 Then cometh Jesus p Mar. 14.32,&c. Lu. 22. 39, &c. Jno.18.1,&c. OBSERVE. The strength of man is weakness. However positive we may be of our principles, we should never be above praying against temptation, nor above taking the warnings which Christ gives. Christians may fall into sin, but cannot fall away, for Christ, the Great Intercessor, prays for them, that their faith fail not (Lu.22.52).

142 THE AGONY IN GETHSEMANE. Evening introducing the SIXTH day of the week. Mount of Olives.

Mark.

Matt. Luke. John. 26.36-46 14.32-42 | 22.40-46

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36. Then cometh Jesus. John has it, "when Jesus had spoken these words,' viz. the discourse to them, which he had just recorded (chap. 14-17 inclusive), encouraging them in the gospel -laying down the great practical principles upon which they should stand-opening the plan of His gracious economy, and promising them the Spirit-and concluding with the intercessory prayer. That interesting and parting address to them was made probably before they left the room-"the guest chamber"-which is quite consistent with the general terms of vs. 30, where it is meant that they sung a hymn (according to the custom) and afterward went out to Olivet. They went out probably before midnight. John mentions that Christ's parting words were spoken before they crossed the brook Cedron. This brook ran just under the city wall on the east, before rising the slope of Olivet, where Gethsemane was. (See plate of Modern Jerusalem.) John further mentions (18. 2), that "Judas knew the place for

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Jesus ofttimes resorted thither with His disciples." It was not for concealment, but according to His known custom. His obedience unto death was purely voluntary. The place was hallowed, doubtless, to that band, for meditation, converse and prayer.

Gethsemane. Matthew and Mark read, "a place." The term means "a words. place of oil presses," from two Hebrew John has it, "a garden; gardens were not allowed in the holy city. A cluster of eight old olives is still found on this consecrated ground of Christ's prayers and agonies.¶ The disciples. He directed them to remain where they had entered, while He went on farther to pray alone. Luke says that He charged them to pray against entering into temptation, and "was withdrawn from them about a stone's cast." Matthew gives only the general narrative (22. 41), but speaks of His singling out three disciples and going on, and then withdrawing a short distance from these, to pray.- -T Sit ye here. This same direction Abraham addressed to his servants when he went to sacrifice Isaac (Gen. 22. 5).

37. Peter and the two sons of Zebedee, viz. James and John (Matt. 10. 2). These three our Lord had taken with Him before on rare occasions. We know not why, unless it was to prepare them, by special experience, for special duties and sufferings, such as fell to their lot. They were chosen to accompany Him at the cure of the ruler's daughter (Luke 8. 51), and at the transfiguration. (Matt. 17. 1.)

- Began to be sorrowful. He e tered now into the special grief

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