16 For I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God. 17 And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves. 18 For I say unto you, I will not drink of the fruit of the vine, until the kingdom of God shall come. 16. I will not any more eat thereof, until, &c. One idea distinctly conveyed by this language is, that this was the last time that Jesus would partake of the passover, before his death. And it seems not unreasonable to suppose that he here refers to the typical nature of the passover, and intimates that the event which it prefigured was now about to be fulfilled in his own death and the consequent establishment of the kingdom of God. 19 And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me. 20 Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. an event then represented as future, not present. recorded by John, ch. xiii., xiv., xv., and xvi. Ånd he commended them also to God, in fervent prayer. John, ch. 18. See note on Matt. xxvi. 29. xvii. For the accomplishment of the 19, 20. See notes on Matt. xxvi. 26 other object named, that is, to guard-29, where the terms here used are against the forgetfulness of his disci- sufficiently explained. Compare Mark ples, he instituted the supper, which xiv. 22-29, and 1 Cor. xi. 23-25, where from its origin is called the Lord's Sup- the same subject is narrated. Some per, engrafting it upon the Jewish Pass- have denied that the Lord's Supper was over. And there was a peculiar pro- designed to be perpetually observed by priety in this; for the passover and the his church. I do not propose a long supper have reference to the same indi- argument on this question; but a few vidual and the same event; the one remarks may not be improper. I am pointing forward and the other back- not aware that our Lord or his apostles ward to "the Lamb of God, which required Christians, in so many words, taketh away the sin of the world." to observe this ordinance, until the end John i. 29. of time. On the other hand, I can conceive of no possible reason why they should neglect to do it, as a privilege, if not as a commanded duty; or why it is not as profitable and necessary to Christians now, as it was to the apostles and primitive disciples. It cannot be said, that it was designed only for those who were specially commanded; for there is no evidence that any were thus commanded except "the twelve apostles," ver. 14; yet it is certain, that, wherever they formed churches, they 17. He took the cup, &c. This is encouraged the observance of the Lord's not regarded as the true sacramental Supper; thus showing that they did not cup; but as one of the cups usually consider it to have been instituted for taken in the celebration of the pass- their peculiar benefit. There is no eviover. It was only the last or conclud-dence, moreover, that the apostles affixing cup, the cup of blessing, which he selected for his purpose, ver. 20. See note on Matt. xxvi. 27. T Divide it among yourselves. From this expression, and from the declaration in ver. 18, it appears that Jesus did not drink of the wine. He ate the passover; for though he declared that he would not do so any more, or again, ver. 16, yet it is evident from ver. 15, that he did eat on this occasion. But in regard to the wine, he tells his disciples to divide it among themselves, and assigns as the reason, that he will not drink of it, "until the kingdom of God shall come,' ," ed any limit to its perpetuity; but they appear to have left its duration as unlimited as its extent; in other words, to have regarded it as proper and profitable for disciples in all ages of the church, as for all disciples in the apostolic age. I am aware that Paul has been understood to intimate, 1 Cor. xi. 26, that it was to be observed only until the Lord should come, or until Jerusalem should be overthrown and the kingdom of God established. Yet it is certain that Christians continued to observe it, after that event occurred. If it be said that Paul deceased before that 21 But behold, the hand of him that betrayeth me is with me on the table. 22 And truly the Son of man period, and could not therefore correct the mistake of his brethren, it must not be forgotten that John survived, who was present at the original institution of the supper, and, being a favorite disciple, had an opportunity to know as well as any other its original design. Yet there is no evidence that he supposed his brethren were doing wrong, or even performing a work of supererogation, by continuing to "show forth the Lord's death" by partaking of the emblems of his body and blood. The brethren continued to do so, without the least hint of disapprobation from the beloved apostle; and from that day to this, the ordinance has remained a standing monument of the truth of Christianity, directing the eyes of men in all ages to its blessed Founder, and refreshing and comforting the hearts of his sincere disciples. So much for authority. As to its expediency and benefit, can any reason be assigned why it should have ceased heretofore, or why it should cease now? Is it less profitable to us, than to those of old time? Were they in danger of forgetting their obligations of gratitude to their Master? The danger is increased by distance of time. If they could possibly forget him whom they had seen, how much more are we in danger of forgetting him whom we have not seen, and how much more necessity have we for a memorial to stir up our minds by way of remembrance. Was it possible for their love to become cold? Our danger is much greater, for the reason before mentioned. Did they need this memorial to quicken them to the faithful formance of duty? We need it more; for they had the special guidance and assistance of the Holy Ghost, of which we are destitute. Did they need it, to sustain them in trials, to preserve them in temptation, to comfort them in affliction? We more; for they had seen the Lord while living, had heard his instructions, had seen him after his resurrection, had been assured that the spirit of truth should both guide and comfort them, John xiv. 16, 17, 26, and had actually received the Holy Ghost; in all which respects, we need other as per goeth as it was determined: but wo unto that man by whom he is betrayed! 23 And they began to inquire sistance, guidance, and comfort, more than they did. Was it proper for the early disciples to commemorate the dying love of their Master, and thus manifest their gratitude publicly? I see not why it is any less proper for us to do likewise. If Jesus, in the abundance of his love for us, encountered toil and hardship, ignominy and disgrace, persecution and death itself, that he might benefit us, and give us hope of immortal blessedness through the grace of God, it is truly a light thing for us to devote a few hours, at stated seasons, in commemorating that love as his professed disciples, even though the thoughtless and unbelieving may mock and accuse us of folly. And, as a means of cultivating a spirit of devotion; of forming and strengthening good resolutions; of eradicating from the heart impure and unholy passions; of fanning the flame of love to God and man; of attaining consolation in afflic tion and distress, by the conviction, that he who "spared not his own Son, but delivered him up for us all," will freely give us all things we need, Rom. viii. 32, and that as "Jesus died and rose again, even so them also which sleep in Jesus will God bring with him," 1 Thess. iv. 14; in all these respects, I cannot conceive a more profitable exercise, than communion at the Lord's table. And those who abstain from it appear to cut themselves off from one of the richest fountains of grace, edification, and consolation, which can be found in our pilgrimage through life. Instead of standing aloof from the table, either in scorn or indifference, or approaching it unwillingly, merely as a duty which we would rather avoid than perform, much more happy shall we be to account it a rich privilege thus to commemorate our Lord's love and to increase the fervency of our own. If we regard this ordinance aright, we shall not too curiously inquire into the precise degree in which we are bound to its observance, but shall rather regard it as a privilege, for which we shall fervently thank God, while we enjoy the benefits which it imparts. 21-23. See notes on Matt. xxvi. 21 among themselves, which of them it was that should do this thing. 24 And there was also a strife among them, which of them should be accounted the greatest. 25 And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 26 But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. -25. Parallel also with Mark xiv. 18 -21. 24-27. Matthew and Mark place this dispute among the disciples, before their entry into Jerusalem. Matt. xx. 20—28; Mark x. 35—45; and they relate at large the peculiar form of dispute which Luke only announces in general terms; but the closing admonition of our Lord is so identical in the several passages, that there can be little doubt that all refer to the same event. See, especially, Matt. xx. 25-28, where the terms used by our Lord are explained. This contention for precedency and dignity was a peculiarly painful exhibition of human frailty; and it must have been a sore trial to their Master, who had just been speaking of his own death. So little did they understand the true character of the Messiah and his kingdom, so completely were their minds under the dominion of Jewish prejudices, that they neither believed he would die, nor, after he died, expected his resurrection. A temporal kingdom was the great object of their hope, at this time, and temporal dignity and glory the great object of their ambition. See note at the end of Matt. xxviii. Some, however, suppose the several evangelists relate two instances of contention, similar in their character and results. If this be the fact, it shows yet more strongly the inveteracy of the prejudice, which blinded the disciples, that they should so soon need a second admonition of this kind. 25. Called benefactors. Matthew says simply "are great." Matt. xx. 25. "That there is an allusion to the titles much affected by monarchs and conquerors in those ages, amongst 28 Ye are they which have continued with me in my temptations; 29 And I appoint unto you a kingdom, as my Father hath appointed unto me; 30 That ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel. which, benefactor, euergetes, was one, there can be little doubt."-Campbell. It is said that the title benefactor was often applied to rulers, as a compliment, or perhaps as a matter of courtesy. Very possibly, the address of Paul to Felix partook somewhat of this character. Acts xxiv. 2. 28. My temptations. Rather, my trials, which indeed were temptations, inasmuch as they sometimes induced our Lord to shrink from the dreadful consummation of his earthly ministry, and to consider anxiously whether he might not in some way avoid it. See notes on ver. 40—46, and Matt. iv. 1— 11. 29, 30. I appoint unto you a kingdom, &c. See note on Matt. xix. 28. "Christ speaks not here of the heavenly kingdom, common to all the faithful, but of a kingdom proper to his apostles, namely, that as his Father had given him power to make laws by which all his subjects should be governed, and to which they should be subject, so did he give to his apostles power to deliver to Christians those evangelical laws which they should all be obliged to obey; now hence it follows, that the gospels and epistles of the apostles must be owned as the laws of Christ. And whereas the nobility in a kingdom use to be known by two things, the honor and the power imparted to them, their honor in eating at the king's table, their power in having a share in the government under the king; therefore our Saviour represents the honor of his apostles by eating and drinking with him at his table, and their power by judging the twelve tribes of Israel."Whitby. 31 And the Lord said, Simon, | thou art converted, strengthen thy Simon, behold, Satan hath desired brethren. to have you, that he may sift you as wheat: 33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. 32 But I have prayed for thee, that thy faith fail not: and when 34 And he said, I tell thee, Pe31, 32. In these verses is described, a prayer."-Lightfoot. When thou in figurative language, the overpower-art converted, &c. Or, reclaimed from ing temptation which soon afterwards the folly and guilt, into which temptation beset Peter. Satan. See notes on will lead you. See remarks on the fall Matt. iv. 1; Luke xiii. 16. ¶ Sift you as and recovery of Peter, here referred to, wheat. An allusion to the mode of in notes on Matt. xxvi. 69-75; Mark winnowing grain; it was agitated in a xiv. 66-72. Up to this time, indeed, fan or sieve, that the chaff might be neither Peter nor the other apostles can blown away while the solid grain re- be said to have been fully converted to mained. Thus temptation serves to Christianity, using the word conversion reveal the true character of men, to dis- in its common sense; for while they betinguish the chaff from the wheat, or lieved on Jesus, and supposed him to apparent from real and living virtuous be the Messiah, they utterly mistook principle. It has been supposed, with his true character, and consequently much probability, that this address to their faith was not what is now termed Peter has an intimate relation to the Christian faith; moreover, they did not unjustifiable and disgraceful contention yet believe in their Master's resurrecwhich had just occurred among the dis- tion from the dead, and withstood the ciples, which "was chiefly moved be- evidence of that fact when made known twixt himself and the two sons of Zebe- to them. Luke xxiv. 11. See note on dee. For it seems unlikely, that the Matt. xix. 28. other nine would have contended for the primacy with Peter, James, and John, whom Christ had so peculiarly distinguished, in their presence, with marks of his favor. So that the struggle seems to be especially between these three, and Peter the beginner of the strife; which appears, partly, in that our Saviour rebukes him by name; and partly, in that he could not forget, without some grudge, that request of the two brothers, 'Lord, let us sit, one on thy right hand, the other on thy left.' There seems an emphasis in the word, pistis, (rioris,) faith, ver. 32. As to the other apostles, indeed, that Christian courage and magnanimity, which they ought to have exerted in that difficult time, did fail them; but their faith was nothing so near shipwreck as Peter's faith was. They indeed deserted their Master and fled, Mark xiv. 50; which they seem to have not done without some connivance from himself, John xviii. 8. But when Peter renounced and abjured his Lord, how near was he becoming an 'apostate,' and his faith from suffering a total shipwreck? Certainly it was Peter's advantage, that Christ prayed for him; but it was not so much for his honor, that he, beyond all others, should stand in need of such 33. I am ready to go, &c. Doubtless Peter made this profession, in all honesty and sincerity. Of ardent temperament and enthusiastic feelings, he believed himself capable of sustaining any trial, resisting any temptation, ver. 31. If this be understood as connected with the contention for superiority, ver. 24, then the profession of Peter would seem to have been made in justification of his claim to be accounted the first or greatest: as if he had said, I ought to be greatest in dignity, because I am willing to labor more abundantly than any other, and to make greater sacrifices, for thee; I am willing even to endure imprisonment and death with thee. How little did he know his own frailty! Only a few hours elapsed before this self-confident disciple, who thought himself able to face death without flinching, and who actually did draw his sword and smite the adversary, became so unmanned by terror, that he trembled at the question of a girl, and denied all knowledge of his Master, even with profane curses; ver. 56-60; Mark xiv. 66-72. 34. See note on Matt. xxvi. 34. Peter was thus assured, that his strength was not equal to his estimation of it, and that he was not yet sufficiently estab ter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. 35 And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any lished in the faith to become the lord of his brethren; instead of this, he was about to manifest his inferiority in calm and steady courage, by more vehemently denying his Master. Matthew adds, that Peter, with his usual passionate earnestness, protested against this imputation upon his steadfastness and courage, exclaiming, "Though I should die with thee, yet will I not deny thee." And that they might not be out-done by him in his profession of zeal, and to show that their own claim to honor was equal to his, "likewise also said all the disciples." Matt. xxvi. 35. Or, to take the most favorable view of the case; suppose the profession of Peter and the other disciples to have been entirely disinterested, expressive only of their devotion to Jesus and their willingness to suffer with him, a lesson is afforded of weakness and frailty, which should be seriously considered by all over-confident Christians. 35. When I sent you, &c. See notes on Matt. x. 9, 10. Jesus here appeals to the truth of his former predictions, to confirm the faith of his disciples in him, and to induce them to trust always in the divine protection, throughout their whole life, as well as in the special trial near at hand. thing? And they said, Nothing. 36 Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. proach of those who were coming to apprehend him. Much to the same purpose is the remark of Lightfoot: "He warns them of a danger that is very near; and, in a common way of speech, lets them know that they had more need of providing swords for their defence against a common enemy, than be any way quarrelling among themselves. Not so much exhorting them to repel force with force, as to give them such an apprehension of the common rage of their enemies against them, that might suppress all private animosities amongst themselves." That there was intended such an allusion to the folly of contention for the chief places of honor and dignity, and the necessity of union for preservation against a common danger, seems sufficiently reasonable. But I think the admonition refers not so much to the danger then at hand, as to the long-continued and constant struggle with the adversary which they were required to wage, during the remainder of life. Hitherto, their labors had been in Judea. Matt. x. 5, 6. But now, they were to visit foreign and barbarous realms; they were to go into all the world, and preach the gospel to every creature, Mark xvi. 15; and their danger would be increased. The ad36. But now, &c. Much difficulty monition should be regarded as general, has attended the interpretation of this not specific; the disciples were cautionverse; especially what is said concern- ed to be on their guard against every ing the purchase of a sword; for it is species of danger. Excepting the single allowed on all hands, that Jesus did not blow struck by the impetuous Peter, no intend to offer resistance when he should violence was ever offered by any of the be apprehended, that he checked the apostles or primitive disciples, against forward zeal of Peter, who resorted to their adversaries, from that day forward. violence, and that it is contrary to the It is true, they mistook his meaning at genius of Christianity to employ brute first; for they inquired whether they force in securing its triumph through- should "smite with the sword," ver. 49, out the world. Pearce suggests that and Peter did smite, ver. 50. But Jesus the word rendered sword is an interpo- intimated his disapproval distinctly, lation; but he offers no good authority Matt. xxvi. 52, and subsequently defor the suggestion, nor am I aware that clared that it was improper for his disany such can be found. He seems ciples to resort to violence, or to fight nearer the truth when he suggests, as with the sword, because his kingdom an alternative, that "this saying must was not of this world. John xviii. 36. have been a proverbial one, meaning, It is evident, therefore, that Jesus did now look to yourselves, when danger is not intend to be understood as literally at hand," referring to the speedy ap-requiring the use of the sword, in this |