rather than a church ordinance, was observed in the home circle, the father administered it, and originally killed the lamb himself, though a later law required the sacrifice to be performed at the temple (Deut. 16: 1-6). Matthew and Mark in their account of the Lord's Supper both say "As they were eating Jesus took bread" (see ver. 26; Mark 14:22). Luke and Paul both say that he took the cup "after supper" or "when he had supped" (Luke 22: 20; 1 Cor. 11: 25). Some eminent scholars, among whom may be mentioned Dr. Conant of this country, and Dr. Brown of Scotland, following Calvin, regard the Lord's Supper as entirely separate from the paschal feast and instituted at its close. The more general opinion is that the words "after supper" or "when he had supped" indicate simply that the cup referred to was the third or fourth in the paschal supper, which was taken toward the close of the feast; and that as Jesus adopted but gave new significance to baptism, so he employed the paschal feast, but gave a new meaning to it. This substantially appears to be the view of Lightfoot, Lange, Ellicott, Stanley, Alford, Andrews, and Barnes; and this appears to me the better view. This view is also sustained, indirectly, by Paul's reference to Christ as our Passover in 1 Cor. 5: 7.

3. Did Christ intend this Supper as a permanent Church Ordinance? The language of the Evangelists is not conclusive on this question. His words, "This do in remembrance of me" (Luke 29:19; 1 Cor. 11: 24, 25) might mean simply, Hereafter keep the Passover feast, as long as it is observed, in remembrance not merely of the Jewish national deliverance, but of the new and grander covenant in my blood. The command is not in words more specific or significant than the command in John 13: 14, 15, to wash one another's feet. But the subsequent practice of the apostles (Acts 2:42, 46, 20:7), and still more the fact that directions for the Lord's Supper were made a matter of special revelation to Paul (1 Cor. 11: 23), seem to make it clear that Christ intended the ordinance for a perpetual one, and that his apostles so understood it. Whether it was intended to be strictly a church ordinance, and confined to members of the visibie church; is another question, and one on which the record of its institution throws no light.

4. Significance of the Lord's Supper. The Roman Catholic interpreters, taking literally Christ's words, "This is my body,' "This is my blood" (verses 26, 28), hold that Christ's sacrifice is a continuous one; that by the blessing of the priest the bread and wine are now converted into the "body and blood and soul of our Lord Jesus Christ; that hence the consecrated elements "contain Jesus Christ himself, the fountain of all grace, and become, it worthily partaken, the pre-eminent means of grace, minister

ing to the spiritual nature, and preparing the body for the glorious change of the resurrection of the last day." The objections to this view are, (1) that it violates the fundamental rule of Scripture exegesis, in not taking the words of Jesus Christ in the sense in which they would have been understood by his hearers at the time; (2) it represents the sacrifice of Christ as continuous, while the Scripture declares it to have taken place once for all (Heb. 9: 28; 10: 12-18); (3) it represents the need of man to be a participator in Christ's body and blood, whereas what man needs is a participation in Christ's spirit, without which we are none of his (Rom. 8:9); (4) it rests on the assertion of a continuous miracle, viz., the change of bread and wine into flesh and blood, while confessedly there is nothing to indicate such a change; the bread is still in appearance and in chemical constitution bread, and the wine is still wine; and thus the very essence is wanting of a true miracle, which is an external and sensible sign of a spiritual truth or a divine authority. See note above on verse 26.

In studying the true significance of this supper, note the following facts: (1.) Its simplicity. It is instituted as the disciples are eating; out of the materials of the supper; without a prescribed form or ritual; with no other preparation than love in Christ for his disciples, and in the disciples for Christ. (2.) Historically it is connected with the Passover, which prefigured and interprets it. Thus it memorializes our deliverance from the bondage of sin by the death of Christ, who is our Passover (Rom. 8: 2; 1 Cor. 5 : 7). (3.) It prophetically points to the future marriage supper of the Lamb (ver. 29; Mark 14: 25). (4.) The bread and wine enter into and become part of our flesh and blood, and so the support of our life. It is Christ in us who is the hope of glory (Rom. 8:9; Gal. 2: 20). (5.) The wheat must be bruised and broken, and the grape crushed and bleeding, before we can eat the bread or drink the wine. It is by the death of Christ that we have life (see above, ver. 28, note; Gal. 3: 13; 1 Pet. 4 : 1; Rev. 5:6). Compare, for Christ's own interpretation of this supper, John 6: 26-65. Observe especially, in its bearing on transubstantiation, verse 63.

5. Method and conditions of observance. These are evidently not to be determined by the example of Christ; for the original supper was taken in a private house, an upper chamber, at night, around a table, reclining, women excluded, only the ordained apostles admitted. None of these conditions are maintained to-day by any Christian sect. If the conditions are determined by Christ's words, these prescribe no form, give no hint who shall administer, and prescribe no condition of participation but a loving remembrance of Christ himself (Luke 22: 19; 1 Cor. 11: 24, 25). And

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

32 But after I am risen again, I will go before you into Galilee.

33 Peter answered and said unto him, Though all

men 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.

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

with this agrees the words of Paul (1 Cor. 11: 27–29), where he defines eating unworthily to be eating without "discerning the Lord's body," i. e., as the context shows, like an ordinary supper, and without remembrance of the Lord.

Ch. 26

31-35. PROPHECY OF PETER'S DENIAL.LET HIM THAT STANDETH TAKE HEED LEST HE FALL. The four Evangelists record Christ's prophecy of Peter's denial; Mark 14: 27-31; Luke 22: 31-38; John 13: 36-38. The prophecy appears to have been twice uttered-once before the supper, of which Luke and John give a report, once after the supper, of which Matthew and Mark give a report. Luke's account must be compared with Matthew's in order to understand Peter's spirit. He had been warned of his danger, and had resented the warning; it is now repeated, but is still resented. The proverb, "Forewarned is forearmed," is true only of watchful souls.

31. Then. After the supper, but not necessarily after they had left the room.-All ye shall be offended. Caused to stumble and fall into sin. Compare Matt. 11:6, note. Christ is sometimes a cause of stumbling; and a rock of offence; so the Christian will be at times in the course of duty.-For it is written. The reference is to Zech. 13: 7, which Henderson translates as follows: "Awake, O sword! against my Shepherd, and against the man who is united to me, saith Jehovah of Hosts; smite the shepherd, and the sheep shall be scattered." The sword is simply an emblem of death by any instrument (Exod. 5: 21; 2 Sam. 12: 9 with 2 Sam. 11: 24). It is therefore an appropriate emblem of the crucifixion. The prophecy itself is difficult; but that it refers to Christ is evident, (a) because Christ is the only Shepherd who can be described as "the man who is united to God;" (b) because Christ here explicitly applies it to himself.-I will smite the shepherd. Not merely, as Bengel, "God is said to smite Jesus, since he delivered him to be smitten." Throughout the N. T. Christ is represented as offered up by his own Father or by himself, though it is also explicitly declared that he was slain by wicked men (John 3:16; Rom. 5:8; Heb. 7: 27; 9: 14, 28; comp. John 18:11; Acts 2:23).

32. I will go before you into Galilee. For fulfillment of this prophecy see Matt. 28:7;

Luke 24:7; John, chap. 21. The connection and significance is well given by Quesnel: "The sheep forsake the shepherd, but he forsakes not his sheep."

*

33. Peter answered, * * * I will never be offended. Christ had previously warned Peter of his peculiar danger: "Satan hath desired to have you, * * but I have prayed for thee" (Luke 22: 32), and Peter had resented the idea that he needed the Lord's prayers. Now, when Christ warns all of their danger, Peter should have been the first to heed the admonition, but is the most outspoken in resenting it. His self-confidence has not been weakened by the previous warning; only experience can weaken it. "Where he should have prayed and said, Help us, that we be not cut off, he is confident in himself and saith, 'Though all men should be offended in thee, yet will I never.'”—(Chrysostom.)

34. Jesus said unto him. Mark (14:30) gives probably his exact words: "Verily (see Matt. 5: 18, note) I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice." The first cock-crow is at midnight, but inasmuch as few hear it, the cockcrowing is generally put for the second crowing, i. e., the early dawn. Matthew's language here, "before the cock crow," is thus equivalent to Mark's "before the cock crow twice;" by both the early dawn is indicated. In fact, the cock was heard to crow twice during the thrice repeated denials of Peter (Mark 14: 68, 72).-Deny me. Disown me as Master and Lord. Comp. Luke 22: 34.

35. Peter said unto him, Even if it should bind me to die with thee yet would I not disown thee. His language in the original is stronger than that of our English version. Likewise also said all the disciples. They were inspired by Peter's enthusiasm, and imbibed his self-confidence.

There is a right Christian confidence, but it rests on the presence and power of the Lord (Phil. 4:13; 2 Tim. 1: 12); and upon a consciousness of personal weakness (2 Cor. 12: 9, 10). Peter's rested on his own courage and fidelity, and failed him in the hour of trial. "A man's willingness is not sufficient unless he receive succor from above; but, we gain nothing by succor from above, if there be not a willingness on our own part.”— (Chrysostom.) Comp. Phil. 2: 12, 13.

36 Then cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder.

37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.

Ch. 26: 36-46. CHRIST'S AGONY IN GETHSEMANE. -CHRIST'S NATURE, EXPERIENCE, AND OFFICE ILLUSTRATED; HE TAKES ON HIM NOT MERELY THE APPEARANCE BUT THE REALITY OF MANHOOD; BECOMES A SYMPATHIZING HIGH PRIEST; IS TEMPTED IN ALL POINTS LIKE AS WE ARE YET WITHOUT SIN (Phil. 2: 7, 8; Hebrews 2:16-18; 4: 15, 16). - CHRIST'S LOVE FOR US ILLUSTRATED: THE AGONY OF GETHSEMANE IS THE AGONY OF A SUFFERING LOVE.-THE SINFULNESS OF SIN ILLUSTRATED: BY THE EXPERIENCE OF HORROR IT PRODUCES IN CHRIST.-THE CHRISTIAN'S CONFLICT ILLUSTRATED: THE BATTLE BETWEEN THE WILLING SPIRIT AND THE WEAK FLESH: THE ARMAMENT, PRAYER; THE VICTORY, CALM ACQUIESCENCE IN THE DIVINE WILL.

This inexplicable experience is recorded by Matthew, Mark (14:22-42), and Luke (22:39-46).

John (18:1) mentions going into the garden, but not the agony, an indication that he wrote with the other Evangelists before him, and in part to supply what they had omitted Luke, alone, (verses 43, 44) mentions the appearance of the angel strengthening Christ and the bloody sweat; otherwise, the three accounts are substantially the same. The verbal differences, especially in their reports of the prayer, are noteworthy and instructive; "Shewing us, even in this solemn instance, the comparative indifference of the letter when we have the inner spirit."-Alford.) Observe the inconsistency of these accounts with the modern mythical theory of the origin of the Gospels. Such a struggle would never

38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.

39 And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me! nevertheless, not as I will, but as thou wilt.

Wordsworth comments on its significance as an emblem of trial, distress, and agony, and refers to Isaiah 63:3; Lam. 1: 15; Joel 3: 13. Comp. Rev. 14:20. It was a garden, i. e., an orchard, outside of Jerusalem, east of the brook Cedron, on the slope of the Mount of Olives beyond, and was a spot where Christ and his disciples were wont to resort (John 18:1; Luke 22: 29). Its location cannot be identified with certainty. Our illustration shows the traditional site, which is enclosed with a low wall covered with white stucco, and comparatively recently erected. A series of rude pictures are hung along the wall, representing different scenes in Christ's passion. place is under the control of the Roman Catholic priesthood. If not the genuine garden, which is very doubtful, it is in the same general locality, and the olive-trees are of very great antiquity, and so decayed as to require to be propped up to prevent being blown down by the wind.-Sit ye here while I go and pray yonder. Compare the language of Abraham in Genesis 22: 5, "Abide ye here with the ass, and I and the lad will go yonder and worship." "Jesus, priest and victim, lays himself on the altar, with Abraham's faith and Isaac's resignation."-(Stier.)

66

The

So

37. Peter and the two sons of Zebedee. James and John. They had been witnesses of his transfiguration (Matt. 17:1) and of one of his greatest miracles (Mark 5: 37). "Jesus Christ imparts his sorrow and heaviness of heart to those whom he loves the most."-(Quesnel.)—Began to be very sorrowful and dejected. great was his sorrow now, that all which he had previously endured was as nothing; now, as for the first time, he began to experience sorrow. Mark says that he was sore amazed," and the original, which is aptly rendered, implies that the disclosure of the sorrow came upon him, if not literally as a surprise, at least with new and unexpected force. Luke (22:44) says he was "in an agony," i. e., a conflict, for this is the literal meaning of the original. Combining these accounts we have a hint of the elements which entered into this mystical experience. There was a conflict, i. e., between his dread of the impending Passion, and his desire to accomplish it. (Luke 12: 50; John 12 27, 28); a bitter sorrow, the secret of which we may partially conjecture, it is not and cannot be fully interpreted to us; a dejection, produced by the seeming failure of his earthly mission, the rejection of him by his nation, the dullness of spiritual vision, even in his disciples; and a sense of surprise and horror in

the full and unexpected disclosure made in that hour of the burden he must bear. See LESSONS OF GETHSEMANE below.

38. My soul is exceeding sorrowful, even unto death. A proverbial expression indicating the severity of the suffering. Comp. Jonah 49. But here it is not hyperbolic. Certainly it is not to be interpreted as Bengel, "Such sorrow might have driven an ordinary man to suicide." The sorrow itself was, if not alleviated, sufficient to cause death; it brought him to death's door. “Our Lord's whole inmoşt life must have been one of continual 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."-(Alford.) Rather, more would have caused death, as is indicated by the bloody sweat produced by what he endured. See Luke 22: 41, note. - Tarry ye here and watch with me. Not because "in the abasement of his humanity he regarded them as some comfort to him.” The hunger of the human soul for sympathy and love is not a part of its abasement. It is in the O. T. attributed to God (Jer. 3:14; 31: 20; Ezek. 33: 11; Hosea 11 : 8) and here to the God-man. In his struggle with the powers of darkness he desired the fellowship of friends.

39. And he went a little further; about a stone's cast (Luke). The distance would not exceed forty or fifty yards, if so much; the disciples might therefore catch the leading words of Christ's prayer before drowsiness overpowered them. This separation from his disciples was because he would be alone. "When some great necessity urges us, because the fervor of prayer is more fully indulged when we are alone, it is useful for us to pray apart. And if the Son of God did not disregard this aid, it would be the greatest madness of pride in us not to apply it for our own advantage.”—(Calvin.)—And fell on his face. Mark says, "on the ground;" Luke says, "he kneeled down."--And prayed, saying, * * Let this cup pass from The cup is in the O. T. an emblem both of the mercy (Psalm 23 : 5), and of the wrath (Psalm 75:8; Isaiah 51: 22; Jer. 25: 15-17; Ezek. 23: 33) of God; generally, the latter. The cup which Christ drinks, of sorrow, becomes the cup of our salvation (Psalm 116: 13; Matt. 26: 27, 28). To him it is wrath, to us it is mercy.

me.

*

In studying this prayer of our Lord, compare the accounts in the three Evangelists.