LET US VALUE THAT WHICH JESUS HIMSELF EARNESTLY DESIRED, COMMUNION IN RELIGIOUS ORDINANCES WITH THE DISCIPLES OF CHRIST. 20 (G. 83.)-At supper time, Jesus and the twelve sit down.* In an upper chamber at with the twelve. when-the-even was-come, he-sat-down with the twelve. (Ver. 21, p. 370.) and the twelve apostles (Ver. 18, p. 370.) with him. And he-said unto them, With-desire eπOvμg 15 I-have-desired to-eat this passover with you before I suffer: for I-say unto-you, I-will- 16 not any-more--eat thereof, until it-be-fulfilled in the kingdom of God. And he-took the-cup, 17 and-gave-thanks, and-said, Take this, and divide it among your-selves: for I-say unto- 18 you, I-will-not-drink of the fruit of-the vine, until the kingdom of-God shall-come. (Ver. 19, p. 368.) SCRIPTURE ILLUSTRATIONS. Mk. xiv. 17. in the evening-Ex. xii. 6, The whole assembly of the congregation of Israel shall kill it in the evening.'-De. xvi. 6, Thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt.' be fulfilled in us, who walk not after the flesh, but after the Spirit.'-x. 4, For Christ is the end of the law for righteousness to every one that believeth.' 18. I will not drink, &c.-Jesus would eat of the passover, ver. 15-which was expressive of his sufferLu. xxii. 16. until it be fulfilled, &c.-The type was ing, Ex. xii. 8-but he would not drink of the wine speedily to give place to the Antitype, when even which was expressive of rejoicing, Ju. ix. 13; Ps. Christ our Passover was to be sacrificed for us, civ. 15-until he had brought the joy of the kingdom, 1 Co. v. 7-God sent, Rom. viii. 3, 4, 'his own Son in Jno. xvi. 22, p. 396. infra-Rom. xiv. 17, The kingthe likeness of sinful flesh, and for sin, condemned sin dom of God is not meat and drink; but righteousin the flesh that the righteousness of the law mightness, and peace, and joy in the Holy Ghost.' NOTES. Mt. xxvi. 20. When the even was come. The lamb was killed between the evenings-see the Heb. of Ex. xii. 6. That is, between three and nine o'clock in the evening. The Jews reckoned two evenings; one from three o'clock P.M. to sunset, the other from sunset to the close of the first watch in the night, or nine o'clock. [Now when the even was come, he sat down with the twelve. It is a common opinion that our Lord ate the passover some hours before the Jews ate it; for the Jews, according to custom, ate theirs at the end of the fourteenth day, but Christ ate his the preceding even, which was the beginning of the same sixth day, or Friday; the Jews begin their day at sunsetting, we at midnight. Thus Christ ate the passover on the same day with the Jews, but not at the same hour. Christ kept this passover the beginning of the fourteenth day, the precise day and hour in which the Jews had eaten their first passover in Egypt. See Ex. xii. 6-12. And in the same part of the same day in which the Jews had sacrificed their first paschal lamb, viz., between the two evenings, about the ninth hour, or three o'clock, Jesus Christ our passover was sacrificed for us: for it was at this hour that he yielded up his last breath; and then it PRACTICAL REFLECTIONS. Lu. xxii. 17, .8. Jesus did not drink of the cup himself; neither of this, nor of that after supper: but he says of this cup, Divide it among yourselves; and of the cup after supper, 'Drink ye all of it. How strangely in contrast, here, as in other things, is the conduct of the Romish priesthood, who withhold the cup from the people, and make use of it themselves! as *On the time of the celebration of the last supper, see ADDENDA, infra, p. 408; and Diss. xlii. p. 173, on the proceedings of the night of Thursday, and the morning of Friday, in Passion week. The commencement of the paschal supper, we may reasonably suppose, would be at the usual time of that solemnity; which, according to the appointment of the Law, was the evening after the passover had been killed; and, consequently, as we before observed, after, not before, the beginning of the Jewish fifteenth of Nisan. The time answerable to this in the present instance would be after, not before, the beginning of the Jewish fourteenth; a time which St. Luke expresses in general by ore yéveropa, and St. Matthew well as St. Mark more explicitly by días yevouévns-Greswell, Vol. III. Diss. xlii. p. 174. At this point of time, when our Saviour and his twelve disciples were now met together, and the solemnity was ready to begin, we may introduce Lu. xxii. 15, .6, peculiar to that account-and, consequently, the first clear proof of an omission in St. Matthew's or St. Mark's.'-Ibid. § This too is peculiar to his account; and therefore a proof of a second omission in St. Matthew and St. Mark. Nor can this cup, and what was connected with its introduction, reception, and distribution among the disciples, be confounded on any principle with what is similarly related at verse 20 of another cup; as the place of each in a common account, and the absence of the article before the mention of the one, and its presence before the mention of the other, are sufficient to prove. This circumstance of distinction shews the introduction, reception, and distribution, of that other cup to have been a different thing from the former. The well-known christian cup arose out of the one, but not out of the other. St. Matthew and St. Mark also mention such a cup; which may agree with the second in St. Luke; but the first must still be peculiar to him: and if a similar declaration concerning the fruit of the vine accompanied both, St. Luke, who had specified this in the former instance, might naturally omit it in the latter.'-Toid. 364] REDEEM ME, AND BE MERCIFUL UNTO ME.-Psa. xxvi. 11. [VOL. II. FROM THE TYPE LET US LOOK TO THE ANTITYPE-TO CHRIST OUR PASSOVER, IN WHOM WE HAVE REDEMPTION THROUGH HIS BLOOD.' O LOVE THE LORD, ALL YE HIS SAINTS: FOR THE LORD PRESERVETH THE FAITHFUL, AND PLENTIFULLY REWARDETH THE PROUD DOER. (G. 84.)-Jesus rises from table, and washes his disciples' feet; after which he sits down again, and explains to them what he had done.-John xiii. 1-17.* INTRODUCTION AND ANALYSIS. 4, 5. Jesus rises from supper, lays aside his garments, takes the form of a servant, pours water into a bason, and begins to wash the disciples' feet, &c. 1 10, .1. Jesus reminds Peter, that he who [Ch. xii. 50, is washed needeth not save to wash his feet;' and this was their case, but not of them all-the exception being Judas. Jno. xiii. 12. Jesus having resumed his former dress, and returned to his place at table, asks the disciples, Know ye what I have done to you?' 13, .4. He recognises the propriety with which they had acted, in calling him 'Master and Lord; but requires for the acknowledgment of their discipleship, in more than word, each humbling himself for the benefit of the other. 15. Jesus is not only to be trusted in for our own salvation; he is the pattern after which we are to copy in our efforts for the benefit of each other. 16. We are not to suppose ourselves above those condescensions to which our Lord humbled himself for us. disciples of Christ, we must both know the truth, and In order to enjoy happiness, as the do it, exhibiting in our conduct the condescending love of the Saviour. 17. lxxxv. p. 312.] Now before the feast of-the passover, when- Jesus-knew that his hour was-come that he-should-depart out-of this world unto the Father, having-loved his-own which were in 2 the world, he-loved them unto the-end. And supper being-ended, the devil having-now'3 put into the heart of-Judas Iscariot, Simon's son, to betray him; Jesus knowing that the Father had-given all-things into his hands, and that he-was-come from God, and SCRIPTURE ILLUSTRATIONS. mined to betray his Master, Lu. xxii. 2-6, § 86, was come from God, &c.-Jno. viii. 42, § 55, 'I proceeded forth and came from God;'-see xvi. 28, infra; xvii. 11, ib. NOTES. Jno. xiii. 1. Before the feast of the passover. That is, immediately before the celebration of the feast of the passover,' and when he himself was about to eat the paschal supper with his disciples. When Jesus knew. Rather, 'Jesus knowing.' The original expression is the same as that translated Jesus knowing,' in ver. 3. Having loved his own. rovs lolovs, 'his own persons,' that is, his apostles. Having given to them decisive and constant proofs of his love. This was done by his calling them to follow him, by patiently teaching them, by bearing with their errors and weaknesses, and by making them the heralds of his truth, and the heirs of eternal life. Unto the end. Of his life. The words also signify 'to perfection,' which idea may be included. He shewed this love by communing with his disciples in the last supper, by washing their feet, and by unfolding the plenitude of grace and glory in his valedictory address. 2. Supper being ended. dslrvov yevoμkvov, 'supper being come.' That the supper was not ended, except as to the preparation of it, appears from ver. 26-.8. The devil having now put. Judas having now yielded to the temptations of the devil, and the enticements of his own covetous inclinations.' [3. Was come from God. This expression, àñò so was come from God,' taken in conjunction with pos Toν beòv úπáуel, went to God,' can import no less than that he was of celestial origin, and dwelt in heaven before he came on earth-see ch. iii. 13, § 13, p. 85; vi. 62; xvii. 5; and i. 1: and the latter (ρOS TOY OROV STÁуe) must mean that he would return to the Father, again to reign with him by equal right. In short, the clause plainly declares the dignity of Christ's person-that as he had 'come from God, and had the governance of the whole universe committed into his hands, so he was going again to God, to resume the glory which he had with the Father from all eternity."] PRACTICAL REFLECTION. we [Jno. xiii. 1. Jesus did not love his disciples the hour of trial; and although about to ascend to the less, because he was about to leave them. Though enjoyment of perfection true and eternal, still he having full experience of their imperfections, and does not despise the little ones whom he is leaving, foreseeing their weakness and unfaithfulness in the but loves them to the end. May our love be like his!] *Since it must be evident that the supper was actually now begun, there is no point of time where can better introduce St. John's account of the washing the disciples' feet, than at this; first, because the act took place deiπvov yevoμévov-when the supper might have been begun, though not necessarily when it was over secondly, because it took place in the course of the supper; our Lord arose from table to perform it: and having performed it he resumed his former position-a position, which the Greek terms employed ávaπsov máλiv, determine to be the position of a person at meat. The act, therefore, was critically interposed between the beginning and the end of the same solemnity; the supper had been going on before it, and continued to go on after it. Thirdly, the allusion in ver. 10 and 11 demonstrates that Judas was still present, and one of those among the rest whose feet were washed. But after the time implied at ver. 30 he was not still present-and that time, as we shall see hereafter, was much prior to the conclusion of the supper. The whole of this account, then, from Jno. xiii. 1-17, impressive and significant as it is, is clearly an episode, relating to a matter of fact between the two extremes of the paschal solemnity, and strictly independent of them both; which is probably the true reason why the former evangelists omitted it. As it began with Peter, it would probably end with Judas, and take the rest of the apostles in their order between the two.'-Greswell, Vol. III. Diss. xlii. p. 176. VOL. II.] LOVE IS OF GOD;-1 Jno. iv. 7. [365 BE OF GOOD COURAGE, AND HE SHALL STRENGTHEN YOUR HEART, ALL YE THAT HOPE IN THE LORD.-Psa. xxxi. 23, 24. WAYWARDNESS, IF IT CANNOT BE GRATIFIED IN ONE WAY, WILL NOT UNFREQUENTLY START TO THE OPPOSITE EXTREME. JOHN xiii. 4-10. 4 went to God; he-riseth from supper, and laid-aside his garments; and took a-towel, 5 and-girded himself. After-that he-poureth water into a bason, and began to-wash the disciples' feet, and to-wipe them with-the towel where with he-was girded. 6 Then cometh-he to Simon Peter: and Peter saith unto-him, Lord, dost-thou-wash 7 my feet? Jesus answered and said unto-him, What I do thou knowest not now aρTI; 8 but thou-shalt-know hereafter. Peter saith unto-him, Thou shalt-never-wash my feet. 9 Jesus answered him, If I-wash thee not, thou-hast no part with me. Simon Peter saith 10 unto-him, Lord, not my feet only, but also my hands and my head. Jesus saith to-him, He that-is-washed needeth not save to-wash his feet, but is clean every-whit óλos: and SCRIPTURE ILLUSTRATIONS. Jno. xiii. 4. He riseth from supper-The supper had been prepared, ver. 2, supra-but was not yet eaten, ver. 26, p. 372, infra. took a towel, &c.-He was among them as he that serveth, Lu. xxii. 27, p. 375-Ph. ii. 7, Made himself of no reputation, and took upon him the form of a servant," 5. he poureth water, &c.-Eph. v. 25, .6, Christ... loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word,' 6. dost thou, &c.--see ver. 14, .5, p. 367. 7. thou shalt know hereafter- Peter afterwards knew when he exhorted his believing brethren, 1 Ep. i. 14, .5, As obedient children, not fashioning yourselves according to the former lusts in your ignorance: but as he which hath called you is holy, so be ye holy in all manner of conversation:'- 9. saith unto him, Lord, &c.-see ver. 13, p. 367. NOTES. Jno. xiii. 4. He riseth from supper. See note, p. 365. His garments. Luária, mantle. The word luáriov, in the singular, properly signifies the upper garment, the mantle;' but the plural is often used for the singular, as Mt. xxiv. 18, § 86, p. 332; xxvi. 65, § 89, p. 429; xxvii. 35, § 91; Juo. xix. 23, § ib., p. 461. [A towel. Alvrov is a Hellenistic word (from whence the Latin linteum) nearly synonymous with avdav, and meaning a towel; though cáßavor was the more usual term. To be thus girded was considered by the ancients in the same light as, with us, a person's wearing an apron,-namely, as indicating the exercise of some servile or handicraft occupation.] 5. Poureth water into a bason. This was the office of the meanest slaves. When David informed Abigail that he had chosen her for wife, she said, 'Behold, let thine handmaid be a servant to wash the feet of the servants of my lord,' 1 Sa. xxv. 41. [7. What I do thou, &c. ¿y mo, &c. A popular mode of expression for "The meaning of what I am doing," &c. Merà Taura is often used, as here, of a very short period hence; meaning, in the present case, "after I have done what I am doing." This our Lord explains at ver. 12-7, p. 367; namely, to set them an example of humility, condescension, and Christian "forbearing one another in love.""-Bloomf.] 8. If I wash thee not, &c. These words seem to intimate to Peter, the necessity of a spiritual washing by Christ, in order to a participation in the blessings which belong to his disciples. 10. He that is washed. That is, he who has been in in order to prepare themselves the better for the the bath, as probably all the apostles had lately been, paschal solemnity; for, on that occasion, it was the custom of the Jews to bathe twice. Needeth not save to wash his feet. Which may have been soiled in consequence of walking from the bath to the place of supper. This foot washing represented to them, besides its lesson of humility and brotherly love, their daily need of cleansing from daily pollution, even after spiritual regeneration, at the hands of their Divine Master.'-Alford. The Hindoos walk home from bathing barefoot, and on entering the house, wash their feet again. [Our Lord here states this familiar truth as a reason why it was not needful that he should comply with Peter's request, to have not only his feet, but also his hands and his head washed by Jesus. These words, however, must be considered as having a spiritual meaning, namely, that he who has been thoroughly cleansed in heart by faith in Christ, needs not to be again thus cleansed, but only to have those defilements washed away which he may have contracted from time to time in his course through the world. That our Lord, according to his custom in such instances, see ch. vi. 27, here takes occasion, speak of the cleansing of the soul, appears from the from the mention of the washing of the body, to words which immediately follow, "and ye are clean, but not all;" that is, and ye, my apostles, have been thus thoroughly cleansed by my doctrine, comp. xv. 3, p. 387, "but not all of you."-Lonsdale and Hale.] PRACTICAL REFLECTIONS. [Jno. xiii. 2-5. It was not only with a full knowledge of the utter unworthiness of those to whom such kindness was shewn, but as having a true sense of his own power and dignity; as knowing that all things were put into his hands; and that he was come from God, and went to God, that he washed his disciples' feet. Let not suspicion of their unworthiness, nor any conceit of our own dignity, prevent us from performing acts of service for the poor disciples of Christ, as such. In place of complaining that we are not sufficiently attended to by others, let us endeavour to do what we can for their comfort and advantage.] 4, 5 ver. Not in the present instance alone did Jesus give us an example of service. In taking upon him our nature, he did what is here represented, he took upon him the form of a servant;' and even his precious blood he poured forth that therein he might wash us from our sins: that he might cleanse us with the washing of water by the word. 6 ver. How marvellous that the Lord of Glory should condescend to occupy such a position in rela366] tion to creatures so unworthy as we are! No wonder 10 ver. Even those who have been really renewed in the spirit of their minds, may, in passing through life, contract defilement from which they require to be cleansed. HEAR THE COUNSEL OF THE LORD,-Jer. xlix. 20. [VOL. II. IT IS NOT THE WASHING WHICH IS MERELY CEREMONIAL; BUT THAT WHICH IS REALLY NEEDED, THAT THE LORD REGARDS. BRETHREN, IF A MAN BE OVERTAKEN IN A FAULT, YE WHICH ARE SPIRITUAL, RESTORE SUCH AN ONE JOHN xiii. 11-.7. 11 ye are clean, but not all. For he-knew who should-betray him; therefore said-he, Yeare not all clean. 12 So after he-had-washed their feet, and had-taken his garments, and-was-set-down 13 again, he said unto-them, Know-ye what I-have-done to-you? Ye call me Master and 14 Lord and ye-say well; for so I-am. If I then, your Lord and Master, have-washed 15 your feet; ye also ought to-wash one-another's feet. For I-have-given you an-example 16 Todeyua, that ye should-do as I have-done to-you. Verily, verily, I-say unto-you, The-servant is not greater than-his lord; neither he-that-is-sent greater than-he that17 sent him. If ye-know these-things, happy are-ye if ye-do them. [Ver. 18, p. 370.] SCRIPTURE ILLUSTRATIONS. Jno. xiii. 10. and ye are clean-see ch. xv. 3, p. 387. but not all-1 Co. xi. 28, 'Let a man examine himself,'-2 Co. xiii. 5, Examine yourselves,' &c. 11. For he knew, &c.-ch. vi. 64, § 43, p. 333, knew from the beginning,' &c. 12. Know ye what, &c.-see ver. 7, supra. Jesus 13. Ye call me Master and Lord-Master,' Lu. xxii. 11, p. 363-Lord,' Jno. xiii. 9, supra- One is your Master,' &c., Mt. xxiii. 8, 10, § 85, p. 314-Lu. vi. 46, § 27, p. 210, Why call ye me, Lord, Lord, and do not the things which I say?'-Ac. ii. 36, he is both Lord and Christ.'-Rom. xiv. 9, Lord both of the dead and living.'-1 Co. viii. 6, One Lord Jesus Christ,'-Ph. ii. 11, Every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.' 14. If I then, &c.-see Lu. xxii. 24-7, p. 375. wash one another's feet-Believers are in the spirit of meekness to seek the purification of such among them as have become defiled-Ga. vi. 1, 2, Brethren, if a man'-see margin. 15. an example-Mt. xi. 29, § 29, p. 228, Meek and lowly in heart-1 Pe. ii. 21, 'Leaving us an example,' 16. not greater than his lord-1 Pe. v. 3, Neither as being lords over God's heritage, but being ensamples to the flock.'-2 Pe. ii. 1, 2, There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them,... And many shall follow their pernicious ways;'-see also the warning of Paul against those who assume a more lofty bearing among the brethren than did he whom they call Lord, Ac. xx. 29-35; 2 Th. ii. 4. 17. If ye know, &c. God requireth the understanding and the heart, Pr. i. 5, 6 iii. 13, 4, Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold.'-iv. 5-7, Get wisdom, get understauding: forget it not; neither decline from the words of my mouth. 6, Forsake her not, and she shall preserve thee: love her, and she shall keep thee. 7, Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.' NOTES. Jno. xiii. 10. Ye are clean, but not all. you are upright and sincere; the twelfth is a traitor. So it appears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean. [And ye are clean, but not all. kai busis xatapoí ¿ere. The ai should here (as at ver. 14) be rendered 'thus also;' render the où just after, by no means.' These latter words were meant to smite the conscience of Judas.] 12-.7. Here our Lord shews the chief intent of the action he had been performing, admonishing them to practise the duty it was meant to suggest. [13. Ye call me Master and Lord. O didáσnados kal Kupios, similar to rabbi, and mar, titles very common among the Jewish doctors, as may be seen in Schoettgen. This double title was not given except to the most accredited teachers, 77, rabbi vemore, my master, my lord.] PRACTICAL REFLECTIONS. [Jno. xiii. 11. Washing with water by the hands of the Saviour did not take away sin. It did not expel the devil from Judas: it left him unclean, and ready for the betrayal of his Lord. Do we expect that washing with water by the hands of any human. priesthood can be more efficacious, than that of Him who said unto Peter, 'If I wash thee not, thou hast no part with me?' Jesus did not delude his disciples with the fancied virtues of an outward baptism. Unlike an apostate priesthood, he, after the performance of the rite, told his disciples plainly, 'Ye are not all clean.'] 12 ver. We should endeavour to know the mind of the Lord in his acting toward us. tually, endeavour, like our Lord, to teach by doing ourselves that which we desire others to do. Let us learn humility and forbearance in doing good; not only from this act of Christ, in washing his disciples' feet, but from his whole example. [16 ver. Let us be less disposed to criticise the defects of our fellow-believers. Rather let us, in the spirit of Christ, endeavour to seek their rectification. Let him who cannot bear with the folly and the vileness of those around him, look upward to Christ: if the Holy One of God could bear with Judas so long, and continue to the last the manifestation of kindness, mingled with all needful warning and reproof; if still he is dealing in this manner with us, then ought we to deal tenderly with each other.] 17 ver. May we both know what Christ hath done for us, and be thereby led to follow his blessed example: so will a blessedness be ours in the knowledge of Christ, which cannot be enjoyed except in the way of humble obedience to Him, as having 14, .5 ver. Let us, when we desire to teach effec-washed us from our sins in his own blood.' (G. 85.)-Jesus institutes the breaking of bread; the first part of the Lord's supper.* Matt. xxvi. 26; 21-.5. Mark xiv. 22; 18-21. Luke xxii. 19; 21-.3. 1 Cor. xi. 23, .4. 13 ver. Let us ever duly recognise Christ; both as our Master, by whose instructions we are to be enlightened; and as our Lord, to whose will we are to submit, whose directions we are to follow. He is rightfully our Lord and Master, both because of what He is, and what he hath done for us. INTRODUCTION AND ANALYSIS. Mt. xxvi. 26. Mk. xiv. 22. Lu. xxii. 19. 1 Co. xi. 23, .4. | guage, as when just before he washed the disciples' Jesus takes bread, and having given thanks, breaks feet. Our blessed Lord also intimates that they the bread, and gives to his disciples, saying, Take, are hereafter to remember him in the breaking of eat; this is my body,'- using thus symbolical lan- | bread. *Upon the resumption of our Saviour's place at the table, the next thing, in the order of particulars, might be the introduction and consumption of the paschal lamb; coincident with which, either during or VOL. II.] WALK IN THE SPIRIT,-Gal. v. 16. IN THE SPIRIT OF MEEKNESS; CONSIDERING THYSELF, LEST THOU ALSO BE TEMPTED.-Gal. vi. 1. [367 REMEMBER NOW THY CREATOR IN THE DAYS OF THY YOUTH, WHILE THE EVIL DAYS COME NOT, INTRODUCTION AND ANALYSIS. Mt. xxvi. Mk. xiv. Lu. xxii. 21, .2. Jno. xiii. The hand of the betrayer is on the table with the Son of man, who truly goeth as it was determined; but woe to the betrayer. -xiii.18,.9. Jesus alludes to Ps. xli. 9, as about to be fulfilled in xiii. 20. xiii. 21. Jesus plainly and impressively declares that one of them will betray him." It The Son of man goeth as it was written of him; but Jesus reminds them that this Divine predetermination will not make guiltless the betrayer.-Comp. Lu. xxii. 21, 2, p. 369; Jno. xiii. 18, .9, p. 370. had been good for that man if he had not been born. Mt. xxvi.- Mk. xiv. Lu. xxii. Jno. xiii. 23,.4Peter beckons to the beloved disciple, lying on Jesus' bosom, that he should ask their Lord, who it is of whom he spake? -xiii. 25, .6. Jesus reiterates what he had said, Mt. x. 40, § 39, In answer to John's inquiry, Jesus replies that it is p. 302, of those who receive his messengers. the disciple to whom he should immediately shew kindness at table; and having dipped the sop, he - xxvi. 21. - xiv. 18. gives it to Judas Iscariot. -xiii.27-.9. After the sop, Satan enters into Judas. Jesus says to Judas, That thou doest, do quickly.' The import of this saying is, however, not known to the other disciples. They rather suppose that Judas, being the treasurer, is directed either to purchase something Unable to identify the betrayer, one in another, they for the feast, or to give a portion to the poor. turn each to his Lord, saying, 'Lord, Is it I?' - xxii. 23. -xiii. 22. The disciples look at each other, and inquire among themselves who it can be of whom he speaks. -xxvi. 22. - xiv. 19. -xxvi. 25. -xiii. 30. Judas is assured that he is the betrayer. LUKE Xxii. 19. (Ver. 18, p. 364.) And he- 19 took bread, and-gavethanks, and-brake it, SCRIPTURE ILLUSTRATIONS. & The Lord Jesus 23 took bread: he-brake it, Mt. xxvi. 26. And as they were eating-The pass-feeding, as described by the two first evangelists, over had been fully prepared previous to the washing, Mt. xiv. 19, [Mk. vi. 41,] § 40, p. 313-and by the before described, Lu. xxii. 13-.5, p. 363-see on Jno. latter with regard to the fishes at the second miracuxiii. 2, p. 365. lous feeding, Mk. viii. 7, § 46, p. 27-it is to be noticed that when the one expression is used, the other is garded as equivalent expressions-Luke, who alone not-Blessed' and 'gave thanks,' may thus be reuses the expression, blessed them,' in describing the miraculous feeding, ix. 16, § 40, p. 313, says here, and gave thanks,'-see Lu. xxii. 19, supra. Lu. xxii. 19. gave thanks so at the miraculous feeding of the multitudes; the first, Jno. vi. 11, § 40, p. 313-and second time, Mt. xv. 36, [Mk. viii. 6,] § 46, p. 27. Mt. xxvi. 26. and blessed-At the first miraculous NOTES. [Mt. xxvi. 26. As they were eating. While they were [yet] eating,' (i.e., as Rosenmuller translates, towards the end of the supper,) and the lotóvrov here, ' as they had just finished the paschal feast.'-Bloomf.] [Blessed. Not the bread, though many think the contrary, being deceived by the word IT, which is improperly supplied in our version. In all the four places referred to above, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dispenser of every good. Our Lord here conforms himself to that constant Jewish custom, viz., of acknowledging God as the author of every good and perfect gift, by giving thanks on taking the bread For and taking the cup at their ordinary meals. And brake it. This was the manner in which bread was distributed at their common meals when one presided, the cakes being thin and brittle, and knives not being in use, nor, indeed, convenient for the purpose. immediately after it, we may place the institution of the breaking of the bread, the first part of the christian sacrament. The lamb in the paschal, and the bread in the evangelical supper, were equally types of the same body of Christ. Besides, it is evident that of the paschal lamb Jesus himself partook; but of the christian symbol, which was the bread, it does not appear that he did partake. To judge from the account of each of the evangelists, he took bread, and blessed, and brake it, and distributed it among his disciples; but it is not said that he ate of it himself: nor in fact, consistently with the design and import of the bread, which represented his own body as broken for them, could he have eaten of it along with them. The same thing is true of the blessing, consecration, and distribution of the cup, significant of the blood, as the bread was of the body, of Christ. He required all the disciples to drink of that cup; but it does not appear that he drank of it himself. In the mention of the bread, there is not in St. Mark or in St. Luke (St. Matthew is an exception, for he reads as 'Inσous Tov &prov, xxvi. 26: but this may be explained without detriment to the argument derivable from the absence of the article in the other two instances. Jesus is said to have taken the bread, because the bread so taken became from that moment the well-known symbol of the christian supper; considered in which light it could not be spoken of without the article), such an use of the Greek article as [VOL. II. 368] REMEMBER HIS MARVELLOUS WORKS-Psa. cv. 5. NOR THE YEARS DRAW NIGH, WHEN THOU SHALT SAY, I HAVE NO PLEASURE IN THEM; Eccles. xii. 1. |