The Fourth Passover. Our Lord's Passion and the accompanying events until the end of the Jewish Sabbath. Time-two days. 20. The even. Between 3 o'clock and 9 was the time for killing the lamb, called also, between the evenings (Exod. 12. 6) in the Hebrew. He "which eateth with me." John says, 22. This was the most definite announcement of His death, in the dia The twelve were the apostles.¶ Sat down-literally, reclined, as was the posture at table. (See Exod. 12.3,4, as to the number who generally ate the feast together.) Though the passover was at first eaten "stand-bolical manner of it, and they were ing," the posture was afterward changed to reclining, as a token of rest and security. Luke records the contention of the twelve at this time, and our Lord's instructions to them, at the same time. sorry-"exceeding sorrowful -on every account-both that He should die, and that it should be by such means. That it should be by any one of them, amazed and overcame them. Like innocent men, the whole eleven were agitated, and not knowing what they were to be left to, began to inquire most earnestly. It was worse for one of them than for any other, because they had seen His miracles and character, and had professed the closest attachment to Him. One of them knew who the betrayer was, and he, Judas himself, was the last to inquire about the guilty person. 23 And he answered and said, i He that dippeth his hand with me in the dish, the same shall betray me. 24 The Son of man goeth as it is written of him: but wo i Ps.41.9; 55.12-15. j Ps.22. Is 53. 23. He that dippeth, &c. The Jewish mode of eating was to take the food from the dish with the hand. Spoons and knives and forks were not then in use. This reply of our Lord was intended to designate the betrayer. He sat near the Lord-John on one side, and Judas on the other, as is supposed. Peter beckoned to John that he should ask the Lord who the traitor was; and Christ, it appears, gave a most distinct sign (John 13. 26): "He it' unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. 25 Then Judas, which betrayed him, answered and said, Master, is to whom I shall give a sop when I have dipped it." This was from the thick sauce, made of dates, figs, raisins, vinegar, &c., and prepared to represent the clay which their fathers used in Egypt in making brick. (See vs. 2, note.) That Judas was present at the passover meal appears from Luke 22. 21: "The hand of him that betrayeth me is with me on the table.' " But that he was not present at the Lord's Supper, appears from John 13. 30. 24. Goeth as it is written, &c. Luke | -"as it was determined." All the steps in the course of our Lord, even through the betrayal and through death, were appointed and prophesied. It was not of chance, nor without design. This was all in the Divine intention, and it was eternally purposed so to be; and so all the results of this atoning sacrifice were purposed. He was delivered up to die by the determinate counsel and foreknowledge of God. (Acts 2. 23.) This was spoken for their consolation, who were already so agitated, and would soon be so overwhelmed. How consoling to view all our afflictions as ordered by the wise and good counsel of our God. How important to behold God's eternal purposes in all the steps and issues of Christ's death. (Acts 4. 27, 28.) Christ's death was foretold in Isaiah, 53d chap. Dan. 9. 26, 27, &c.—¶ But wo unto that man. Let him be accursed. It was none the less criminal, because it was predicted, or because it fulfilled God's purposes. It was SO great a crime, because it was the treachery of a professed follower and friend-it was against the purest being that the world ever saw-it was for the meanest objects and from the lowest motives-it was against greatest light-for he had seen His miracles, and had heard the heavenly testimonies of His being the Son of God. Jesus knew perfectly (John 6. 64) what Judas was about to do. But He made no attempt to escape. He showed no fear. showed no fear. He came on earth with a full understanding of all He was to suffer, and He was prepared to meet it. He was ordained to suf. fer all these things, to make expiation. for sinners. (See Luke 24. 26, 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, Take, eat; this is my body. 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. It had been good for that man if he | had not been born-because in a lost eternity, he should for ever 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.T 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 ý 133 to 137. Matthew aims § to bring out the connexion between Judas' conviction and the institution of the Supper. It was a most im-tament in my blood." The bread repressive 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 -¶ 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).- -¶ 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 tes presented 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 TWELVE.—Evening introducing the call to mind His violent and cruel SIXTH day of the week. Matt. Mark. Luke. John. 26.31-3514.27-31 22.31-38 13.36-38 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 | for many for the remission of | gave thanks, and gave it to sins. them, saying, Drink ye all of it : 28 For this is my blood of the new testament, which is shed l 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, 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.- -T 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 em brace, 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. without shedding of blood is no remission" (Heb. 9. 22). "For 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. ¶ Fruit of the vine. (See Deut. 22. 9. Isa. 32. 12.)T 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.". T My Father's kingdom. This is something different from the common "all 1 when I drink it new with you in | they had sung an hymn, they my Father's kingdom." went out into the Mount of 30 And when Olives. in 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. 1 Or, psalm. 5. 7.) Though this precious blood is of infinite value, and amply sufficient for all, as appears in the proclamations 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 OBSERVE, (1.) This blood-shedding not, is traceable to distinguishing was for PERSONS, not for THINGS- grace, and to the sovereign purpose "FOR MANY." (2.) It was IN THEIR of God, and not ultimately to men's ROOM, not merely for their possible ad- different choosings, because their will vantage. The term for" in the is not the sovereign power in salvaGreek, means INSTEAD OF (TEO)-ASA tion, but God's-" Born, not of blood, SUBSTITUTE FOR MANY, that is for all nor of the will of the flesh, nor of the His people. Luke has it, "which is will of man, but of God. it," (John 1. shed for you." And this was His 13.) It cannot be man's will that work and design, as announced by the renews, because it is. his will that is angel at His birth. He gets His pre- renewed. Thy people shall be willing cious name from this, "Thou shalt in the day of thy power" (Psalm 110.3). call his name JESUS, for He shall SAVE Hence we learn that all true believHIS PEOPLE from their sins." (See ers may apply to their full advantage John 17. 9. Ephes. 5. 2. Heb. 7. 27. the shedding of Christ's blood. None Isa. 53. 10. Rom. 8. 33. ch. 1. 21. else can do it. Let every believer ap1 John 4.10.) "For even Christ, our proach the table, and feel that satisfacPASSOVER, is sacrificed for us." (1 Cor. tion has been made thus for his sins. € 138. Jesus comforts His Disciples. § 140. Persecution foretold. Further § 141. Christ's last Prayer with His Dis ciples. Same evening. $141. DEPARTURE TO THE Mount of Olives. 30. And when they had sung an hymn | -or having hymned (literally). It was customary to commence the Passover service with singing or chanting Psalms 113 and 114, and to conclude the services with the 115th to the 118th from the Scripture, in which not only the events of the Exodus are commemorated, but there is a direct reference to the sorrows of the Messiah, and His resurrection from the Matt. Mark. 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). |